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THE CLEVER ADULTERESS

OTHER STORIES

a treasury of jain Literature

Edited by Phyllis Granoff

MOSAIC PRESS
Oakville-New York-London

FVxSOO \

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CANADIAN CATALOGUING IN PUBLICATION DATA

‘-anoff P. E . (PhyUig Emily), 1947-
rhe Cl6Ver ••’dult.ress & other stories

!£:% u £ tra ” Slatfid fr °™ S “-krit Jain

iSBN 0_88962 -^34-8 (bound) ISBN 0-88962-435-6 (pbk.)

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This book is a collection of translations of Jain stories that were originally
written either in Sanskrit or in one of the older vernacular languages related to
Sanskrit. The Jains trace the history of their religion back through a.series of
twenty-four teachers, Jinas or “Conquerors,” the last of whom, Mahavlra, was
a contemporary of the Buddha. From the very beginning Jains tpld stories to
illustrate their religious teachings. Stories fill their existing canon, and-many of
the commentaries to canonical texts are veritable treasure houses of. stories.
Indeed in later medieval times some of these stories from the canon and the
commentaries were gathered together with other popular tales into large and
often very diverse collections that were aptly called “treasure houses of stories.”

Early in its history the Jain community split into two groups, the Svetambaras,
who were concentrated mainly in the north of India, and the Digambaras, who
were concentrated primarily in the south. While most of the translations in this
volume are of stories in the Svetambara Jain tradition, the Digambara Jains also
told and collected stories in Sanskrit and other Indian languages. It is in all of
these Jain writings that much of medieval Indian story literature as a whole has
been preserved, and without them we would know much less than we do of
popular culture in medieval India

The material in the Jain canon, its commentaries, and the story collections that
grew from this older tradition is often didactic. Part I of the present book is a
selection of Jain didactic stories. It begins with Dr BoU6e’s translation of a
parable from one of the eleven ahgas, which takes us back to the very starting
point of Jain story literature. This is followed by a long section from the story
tradition that is preserved in the commentaries to the Avafryakasutra. The promi¬
nence given to the AvaSyaka stories here is an accurate reflection of their
importance within the Jaiq. tradition. The AvaSyaka commentaries are the life¬
blood of the didactic story tradition in Svetambara Jainism; they preserve an
enormous number of stories and were one major source for many later
collections of stories. By translating a block of stories Dr. Balbir has given the
English reader the unique opportunity to see the range of stories .that the
commentarial tradition preserves, and to understand how the stories functioned
in their original setting. The section on didactic stories continues with examples
from later didactic story collections, some of which are rooted in the AvaSyaka
tradition. Dr. P.S. Jain,, who has translated the story of the faithful wife RohinT,
has chosen to retain much of the verse form of the original, which gives the
reader the chance to see just how varied in style Jain stories can be. I have
translated several stories on a single theme, making gifts to monks and nuns.
The section on didactic stories concludes with a story that illustrates karmic
retribution. It comes from the Digambara tradition and is translated by Dr.
Friedhelm Hardy.

INTRODUCTION

thr!that were told
also recounted the lives and deeds of neonle Y didactic stories > Jains
tradition. They also collected and told St ^ "T mpoitmt to their
boundary line between Jain “Womphi«"Stf S h ° ly places ' ^

admittedly fluid; on the one hand hinm-Q w parUcular 311(1 the didactic stray is
or be used as didactic stories. At foe sStimS mC “ porate ^ctic stories
m t^otic story collections and yet lack a clear * 0grapbies 00111(1 he preserved
collections also from dme to time factor ab™ J “ bio toPby

Who were not specifically connected with f b famous P^ts and longs
deeds of monks and nnns! pio“ Mdiaon of £

12th century on Biographies of the tons die Z°"T’ * mm KS “ Ia riy fr <™ Ihe
a longer history, bn. toy comin^T^u^ 8 >»™

In chapter 1 „f p„ „ „,T k , , P P S “ bjec ’ fa "“dieval toes.

rnmber of major Jain biography'^coUettiom Fo^T 1 ’’'^ “"toPtos from a
accounts of lay devotees who became demi r ^ la P ter 2 I have given two
text on Jain holy places. In chapter 3 Dr^Lef^' aCC0UntS 00016 froni 3
account of the minister Canakya whom Jain hr Z ^ 1131181316(1 ^ humorous
celebrate as the power behind the throne of’wS’ T BUddMst SOurces ^

4 contains three chapters from the DisaL^ **** Cmpire - Cha P ter
translated by Dr. Ralph Strohl. Thf chanre^r if 9 ?**' &at have be0 n
two brothers Bharata and Bahubali andTwx escnb6 ^ conflict between the
Ch apter 5 is a selection of translations fr ^ f 60 ” 131 reIi gious authority,
records the deeds of the lay devotees become° ^ pilglimage text that
Dr - Cort has selected several accounts of mprf^^T 13 ^ m chapter 2 - Here
are miracle stories or stories of the origin^/* ^ ^ ° f ^
descriptive in nature and still othL t * y ^ 0thers 316 more
literature we would call hymns. Bv nrnvL Pr0perly t0 class of

Cort has given the English reader the chance f Samp J es of 311 111680 types, Dr.
his stories inhabit 0 see 1116 ^d of religious world

HUDgry ~

translated a tale of a clever woman who! ^ ?' ^ Part 1 Dr - B abhr has

being who tests her chastity In Part H nT* both her husban(1 and the divine

cmrnfrLwflV u mq u °/s'lLp 0 '?Atr t *? ' IanSlated “ "* ““«iou b« an
by a plurality of s*les and a tai™ „fT„ “ a whole * cbaracmriaed

lasting appeal. Some a.ori« r^te”1^7,“'“ T* ““toted»its
bare framework for a sermon while still nfh f lk " t3l6S: others read more like the
In addition, although theTS 1TL T COml ? rom “^'

are not even m the same language A single IhKe SIOnes “ to ori i™I

language, fot t, is uo, uu.2^

INTRODUCTION

another, using Sanskrit and the vernaculars side by side. Some of the stories that
appear here were written entirely in prose, while others were in verse or in
mixed prose and verse. The stories have been translated by several scholars, and
no attempt has been made to achieve a uniform translation style. This was a
deliberate decision; the originals themselves exhibit great diversity and it was
hoped that at least an impression of that richness might be conveyed by the
strikingly different translations that each scholar has made. The freedom of the
translators included the choice of adding footnotes or incorporating necessary
background information into the text. The originals themselves exhibit the same
wide range of tone, from scholarly and erudite to popular and easily accessible.
Several translators kept to the popular vein; others have added notes that will be
of great interest to specialists as well as general readers. These translations offer
only a brief glimpse into what is an enormous body of literature. Hopefully the
availability of these stories in English will help stimulate interest in this warm
and lively literature.

I take this opportunity to thank the Dean of Social Sciences ,at McMaster for
assistance in having the manuscript typed.

Phyllis Granoff

List of Contributors

SdentifiqueinP^ Sheha^puwSiedn^ NationaI de la Recherche
Landstakakathd was published in 1982. 1111161110118 artides on Jaini sin. Her book

traditions at the Sou^^^timte ofHeid^ ^ rell gious
include The Kundla Jdtaka (1970) and Stud' ^ U ^ versity - H* 5 publications
1988), and “Traditionell iZsche lTJ S ^ agada 1 an * B (1977

Kunst,” 1983. ***** Vorstell «“gen uber die Fusse in Uterature uS

Dr. John Cort received his Ph r> tr
teaching there. His thesis was on Jahh™ Univeisi <y “ re “* lon and *

Gujatati religion he has pubfeted ,?,„!? if* 10 “«*• °n Jainism and
Bhaitrhaii and YogeSvara. translations of the Sanskrit poetry of

University . Her pubhfaJom^clfdTS/Lr'l r6llgionS at M cMaster

CD- Reidel, 1974) and the book. Monks aM M andArgument » Late Vedanta
Asia (Mosaic Press, 1988, which she recentlv “SfoT-™ iglous Bi °S™phy in
Dr. Friedhelm Hardy teaches a I n Wth Dt K-Shinohara.

“"®>» interest in Jatana^hve treh.re'"^' 5 ' * He has * «■»

on a wide range of subjects in Indian rehrin^ T?° US SCh ° larly P ubU cations
on South Indian devotional literature. Ud “ g the book Virahabhakti,

Dr. Prem Suman J ain is head nf

Sukhadia University in Udaipur in RajastbamStdT md Jain ology at

:rr on “ d — -■»%%

netpahiics.

soon to appear from Princeton University Press.^ ° Rdm ^ana which is

^ thesis P on ^l^ed^h^ of Chica g°- He wrote

works in the Development Office He

Table of Contents

Introduction . 1

List of Contributors .4

Table of Contents .5

Part I: Of Manners and Morals: A selection of didactic stories

Chapter 1 The Peacock’s Egg: A parable from the Nayadhammakahao,

Willem Boll6e .7

Appendix: A note on the translation . 12

Chapter 2 Stories from the AvaSyaka commentaries, Nalini Balbir.17

Appendix: A note on the Avakyaka tradition and bibliography .70

Chapter 3 Stories from the later didactic story collections

a. The Faithful Wife Rohini from the Akhyanakamdnikoka , Prem Suman

Jain . 75

b. Stories on “Giving” from the Mulakuddhiprakarana, Phyllis Granoff 84

c. Karmic retribution: The story of Ya^odhara from the Brhatkathakoka,

Friedhelm Hardy . 118

Part II: Of Peoples and Places: Stories from the Biography
Collections and a Pilgrimage Text

Chapter 1 Of monks, poets, faithful wives and others, from the medieval

biography collections, Phyllis Granoff. 140

Bhadrab3hu and Varaha . * . 141

Aryanandila .. . . 145

Jlvadeva.-. 149

Aryakhapatacarya . 153

The Poet Harsa . 156

Madanaklrti . 162

Two biographies of Mallavadin . 166

TABLE OF CONTENTS

Two biographies of JineSvarasuri . 172

Chapter 2 Of mortals become gods: two stories from a medieval pilgrimage

text, Phyllis Granoff . 182

The Story of the Goddess Ambika.... 183

The Story of the Yaksa Kapardin . 185

Appendix to chapters 1 and 2: A note on the translations . 186

Chapter 3 The minister Cdnakya, from the Parifistaparvan cf Hemacandra,

Rosalind Lefeber . 189

Appendix: A note on the translations . 206

• Chapter 4 Of kings and sages, from the Adipurana, Ralph Strohl .... 208
Appendix: A note on the translation . 243

Chapter 5 The Jain sacred cosmos: selections from a medieval pilgrimage

text, John Cort . 245

Glossary . 274

Bibliography . 284

Appendix to the translations

1. Jinaprabhasuri . 287

2. Pilgrimage, sacred geography and cosmography in the Jaina

tradition. 288

3. A note on the translations . 290

Parti

Of Manners

and Morals: A selection of didactic stones

The Peacock Egg: a parable of
Mahavlra (Nayadhammakahao 1,3)

Translated by Willem Bolide

Introduction

The Nay adhammakah ao is the sixth text in the canon of the Svetambara Jains.
It consists of two books containing parables and sermons respectively. The
parable of the Peacock Egg tells how monks ought to respect the rules that
govern them. It is formulaic in style, as is much of the Svetambara canon, and
contains strings of stock phrases that may be found elsewhere. I have indicated
in my translation where such stock descriptions are to be supplied, and the
source from which they have been taken. Mahavlra, the founder of Jainism,
here answers a question by his disciple Goyama Suhamma, who in his turn
reports to us.

The Peacock Egg

50. [97a 5] Thus indeed, Jambu, in those days, at that time, there was a

city named Campa 1 — description (after Aup § l). 2 Outside this city
of Campa, to the north-east of it, there was a park called Subhumi-
bhaga (‘beautiful place’) rich in flowers and fruits of every season,
delightful like, the Nandana-wood (in Indra's heaven), provided with a
pleasantly fragrant and cool shade. Now at a place to the north of this
Subhumi-bhaga park there was a maluyit thicket — description (after
Naya 1,2; cf. Aup § 3). At that place a jungle peahen 4 laid two plump
peacock eggs that were produced at the right time 5 , pale like a
dumpling, not yet showing cracks, unspoilt, in size larger than a fist,
and when she had laid them she sat (there) protecting, keeping and

the clever adulteress and the hungry monk

o**!) 4 her own featlKK wMch sbe spread ov " them

JtaadaltaS^and
compliance with each other's wishes folfitw ? 7 u mng “

to “DTaTtte^ T^' ^“ P0D

SlrSt«^^r*

wealth, gold and silver lend' draught animals ’ possessing much

*~:,^r™Lr t a

yu^ues, ante to serve a man in thirty-two wave 12 ■

™ fSwr—

elegantly dressed in her beTdoTf')Tfprone ei8hKen vcmaculare ,

enjoying various pleasures under the great din” of re“S to ”
smgmg, instrumental music string 22 k„ ,4 “ re P eated dancmg,

*«-* are. the stods S'big ae

ha^gZSaSrtacrr^h 1 ^—*•*» ^
bedpLiedteSCsTeiu^f^ “ “* pr0per toe; “ **

ease; they began the foU^togSSnon-SrT
very good to have tn»rh fnJ 7 ? Dear foend > Jt would be

r„° tiy t E

.be sun shining inrensely red lihe me £2

THE PEACOCK EGG

frondosa flower, like a parrot’s beak or the (red) half of the Gunja
berry, the Pentapets phoenicea, the feet and eyes of a pigeon, the
Koil's red eyes, like a mass of Chinese roses or vermilion — when
the sun has arisen waking up the clusters of pink lotuses, when the
thousand-rayed day-maker glows in his radiance. 27 (It would be very
good) to take this abundance of food (etc.), incense, flowers, perfume,
clothes, wreaths and ornaments and to enjoy for a while ( viharittae )
the pleasure grove beauty of the Subhumi-bhaga park in the company
of the courtesan Devadatta.” With these words they agreed on this
point with each other and thereupon sent the next day, when the night
(...up to) [98 b] radiance, for their servants, and told them thus: “Go,
good people, cook abundantly food (etc.), take incense (...), set out for
the Nanda pond in the Subhumi-bhaga park and near that pond erect
a pavilion on posts, (then) sprinkle it, cleanse it, smear it with cow-
dung, 28 provide it with an arrangement of fresh and fragrant cut
flowers in groups of five colours, 29 make it highly delightful 30 with the
fragrantly rising smell of burning aloe, choice kundurukka, turukkc r 31
and incense, scent it well \yith fine perfumes and turn it into a fragrant
bottle, so to speak, and stay waiting for each of us.” (The servants...)
did so. 32

Thereupon the sons of caravan leaders gave further ( doccam ) orders
and told their servants: “As quickly as possible, 33 as soon as it is
yoked bring a carriage which you have had dexterous people (?)
yoke 34 with excellent young bullocks matching each other in hoofs and
tails, and the end of whose sharp horns have been cut level with each
other; 35 who are steered by nose ropes having thread-strings with silver
bells and that are exquisitely intertwined with gold;? 6 they should carry
garlands made of blue lotuses. The carriage should be overspread with
a network of various jewels and silver and gold bells, and endowed 37
with auspicious marks.” 38 They (i.e., the servants) for their part (vz)
brought (a carriage) exactly as they were told.

After that the sons of caravan leaders bathed, 39 performed a food
sacrifice and expiatory rites for .good luck, adorned themselves with
few but very valuable ornaments, entered .the carriage, went to
Devadatta's house, got out of the carriage again and entered Deva¬
datta's house.

The courtesan. Devadatta saw the caravan leaders' sons approach,
became glad and joyful, rose from her seat, went seven or eight steps 40
to meet them and spoke as follows: “The gentlemen should say what
they have come hither for.” Thereupon the caravan leaders' sons spoke
thus: “Dear lady, we should like to enjoy the Subhumi-bhaga park for
a while in your company.” Devadatta then complied with this request
of the caravan leaders' sons, bathed (etc. as above) and joined them in

the clever ADULTERESS AM) the hungry monk

of the city of aJTTZ Q L C nght across 1,16 «®re<'

po«L goto* oTt ca^ se t«‘“rf, 7 f N “ da ‘°“ s
water, splashed one another, and alter tahtat T“ 8 “° “*

Devadatta went out again and, betaking tteSe^ “T* °‘
posts, entered it After putting on a11 thfir ?? P avdl0n on

recovering on a cornfm+ahu , maments, taking a rest and

•be many 8 foods fe" ■*** —■* - -

” ssasssss»~i==

(? ^-wXoniSs T' tK,we ? fOT d "**« up

net-like (?) bowets" ajflow^tag bowel ^^ "* b ° Wera “

1Z7JZTZ7Z ,0 7 77 ****■ 746

trembling, squawking innriiv ^ ** * Wa/l °’ a ,facket scared and
standing nd . I ^f' dI y Wanting -few" and

sons and the maiuya thicket wSTS^f ^ C TT“ I' 3 ?®'
sons addressed each other saving- “DearfrS* ™ leadeis '

zzs£5Si~S*r* m -

Steml^sSfJf Jll 0 ™ **** W “ ch •fcy spreadlver

words dtey £5 £S£fflE^^7 ,,h

servants and told them th«: “Go good neonle Tv 7 forh “ OT ™
place them among fe eggs (...).” £ ey '*** md

grove'te^.'Tte Srthtoilhtga°^Sc f " L”™' “*

~ ^ “ ** r- - it

(piTddnam) bSZg vf JT* 1““ ° f —*

her, returned tom her house e^to Ms * 7 ™ “* ,10,Kmd
themselves once more in their own business. a “ d e “ Eaged

THE PEACOCK EGG

55. The next day, the caravan leader Sagaradatta's son, when the night
(...as above, sii 52 up to) radiance, went to his peacock egg and
afraid, anxious, doubtful, divided, unclear in his thoughts 50 (asked
himself) “Shall I be able to play with this peacock chick or not?”
Thinking thus he threw the egg up again and again, turned it round,
stirred it slightly, 50 shook it thoroughly, moved it to and fro, made it
palpitate, knocked against it, bashed it and made it tick over and over
again at his ear. Thereupon the peacock egg became addled. 51
Sagaiadatta, the caravan leader's son, one day [101 a] went to his egg,
saw that it was addled and exclaimed: “Helas, now I shall not have a
young peacock to play with.” In consequehce of this he became
dejected 52 and despondent, placed his head between his hands, was
overcome by tormenting thoughts and became pensive.

In exactly the same way, venerable monk(s), whosoever of our male
or female ascetics parted with his or her hair 53 in the presence of an
ayariya and an uvajjhaya, 54 left bis family for the life of a religious
wanderer and is afraid (...as above up to) unclear ih his thoughts as to
the five major vows (or) the six groups of souls 55 in the doctrine of
the Jainas, he or she should in this existence be despised, reproached,
blamed, censured and treated with contempt by many monks, nuns,
male and female lay followers. Moreover, in the next world, 56 such
people will undergo many punishments, will often have their hair
pulled out, be rebuked, hit, put in irons, be tormented, suffer the death
of their parents, brothers and sisters, wife, 57 sons, daughters and
daughters-in-law. 57 Much poverty, misfortune, association with
unpleasant people, separation from loved ones, bad luck and distress
will be their share. Again and again they will err through the jungle of
samsdra which has neither beginning nor end, and extends 58 in all four
directions.

45. Then Jinadatta’s son went to his peacock egg and, not worried about
it (...as above), thinking: “It is clear/surely 59 I shall have a young
peacock to play with here” he did not throw it up again and again
(...as above up to) his ear and the egg, left in peace, one day broke
open and out came a young peacock. Jinadatta's son saw it and, glad
and joyful, he addressed the peacock-breeders and told them: “You,
good people, watch over this young peacock, protect it, raise it by and
by with the many things suitable for peacock breeding and teach it to
dance.” Thereupon the peacock-breeders promised this to Jinadatta's
son, took the young peacock, went to their dwelling and raised (...as
above up to) dance.

The young peacock grew up 60 with auspicious marks, signs and
qualities. Its wings and mass of tail feathers 61 were full-sired, it had a
hundred eyes on its many-coloured tail, a blue neck and was able to

the clever adulteress and the hungry monk

to their social rant and caLsSteTT m<>!Ky “"Ending

fingers, the young ?** at “Wing of his

„„ ,. y s peacock danced, bowing its neck like a taii «

we^detachedH^ ^ “ ** itS wings *°0P as if they

hond^S a T>:2 r „°f SrulT - '• —0 a

thousands in goods* 1 through this "young peacock^" "* “ *
In exactly the same way, venerable monk(s), whosoever ( a<5 in c -

worshipped , honoted, revered by many m^rSTL.^ k

asEr*- ^

P^^Ies'as^toW^by^r'^M^leAsreti 61 ^ ? **“ “ ° fthe

of fite Doctrine), L

reached the placed called c,vw/, • *’ 1,7 U P t0 ) w h° has

Thus I say (‘Condition of Salvation’). -

A Note on the Translation

n,^** d M* Uhr ‘ der J °‘«“ « «) «» no,
granthabdhi (Bhavnagar 1951) ™,|, Ak| ““,T pllbIisl ” d “ “* Anandacandn-

****** ** <**> tj£, 2^2,Zfto r rr t- 1 ■>»

free adaptation in German whSHffer A;- t u L ^ Walther Schubring gaye us a
by J. Deleu (Wiesbaden 1978) T further '”** fr ° m Ws un P ubIi shed works

in - Ang. Sutani sU?m

system stated in my Studien zum Suyagada I (Wtesbaden l 0 77 f T f ° U ° W
hereafter BSS. I and H respectivelv tin, v baden ‘ 1977 > and n (Stuttgart, 1988),
the Bhavnagar pothi belong to the commentaij.^ C ° nCludeS five whicb in

Notes

New De lhi 1979 , ^ of Ancient and Mediaeval India (1927), repr.

London, 1907, p. 1 et ptS^ 0 " ° f ^ Anta S ada - das °° ond Anuttarovavdiya-dasao.

)

THE PEACOCK EGG

3. Maluya, Pali maluva , probably is a creeper, Bauhinia vahlii, for which see BSS. II, p.
103.

4. The pavo cristatus Linn. “Inhabits dense scrub and deciduous jungle (...) always
excessively shy and alert Slinks away through the undergrowth on its legs, and flies only
when suddenly come upon (...). Eggs: 3-5, glossy pale cream or cafe-au-lait colour”
(Salim Ali, The book of Indian birds. 11th ed. Bombay, 1979, p. 36, no. 71).

5. Sch(ubring) renders pariyagae by ‘fast aufbruchreif which seems to be logically
impossible for freshly laid eggs, and in view of what will be done with them in the
course of the story. Paryayena-prasava-kala-kramenagate paryayagate prakrtatvena ya-
kara-lopat pariyagae (Abh.). MW gives ‘revolved, elapsed, passed (as years); finished,
done’ for paryagata and ‘to go round, elapse, last, Eve’ for paryagacchati.

6. For the bond of congeniality see the present author's article “The ^Indo-European
Sodalities in ancient India”, in ZDMG 131, 1 (1981), p. 187 sqq. As a literary motif it
is used in India up to the present day, e.g. in S. Rushdie's Midnight's Children.

7. For the lectio facilior samecca of the text read Abhayadeva's variant samhicca or,
perhaps better still, samhiccae, see G. Roth, Malli-Jhata. Wiesbaden, 1983, p. 157.

8. Literally, ‘God-given,’ but in fact equivalent to our ‘Miss So-and-so.’ On Indian
courtesans see Moti Chandra, The world of courtesans. Delhi, 1973; J.CJain, Life in
Ancient India as Depicted in the Jain Canon and Commentaries. Delhi, 1984, p. 216 sqq.

9. Up to this point, the description is taken from Aup ( apatika ) § 11, see Bollee, “On
royal epithets in the Aupapatikasutra,” JOIB 27, 3-4 (1978), p. 97.

10. “These were a stock list, which included not only music, dancing and singing, but
also acting (...), sorcery, archery (...), and clay modelling” (A.L. Basham, The Wonder
that was India. London, 1954, p. 183). See Kamasutra (Bombay, 1934) 1, 3, 15 (p. 87
sq.). — Vivagasutta, 2, describing the courtesan Kamajaya, mentions 72 aits.

11. See Kamasutra 2, 2, 3 (p. 275 sq.).

12. According to the scholiast, these are also well-known from the Kamasutra, a glossary
of which together with Yasodhara's commentary would be more useful and urgent than
further translations, to facilitate finding such details.

13. These are, in Abhayadeva's enumeration, the ears, eyes, nostrils, tongue, skin and
mind which suptaniva yauvanena pratibodhitani.

14. Omitted in Vivaga 2.

15. The text, which has samgaya-gaya-hasiya only, has been supplied after L, but
Abhayadeva has the compound go on in a slightly different way. The scholiast (99b 1)
mentions as a variant sundara-thana-jaghana-vayana-carana-nayana-ldvawia-ruva-
jowana-vilasa-kaltya.

16. For the metaphorical use of “banner” in the sense of “conceit” see K.R. Norman,
Elders' Verses I. London, 1969, note on Theragatha 424 ( ussita-ddhaja ). Sansknt
lexicographers mention ‘pride’ as a meaning of dhvajd (MW).

17. On courtesan's fees see W. Bollee, Kunalajataka. London, 1970, p. 110.

18. The kamT-ratha , according to Mallinatha ad Kalidasa, Raghuvam&a 14, 13, was a
small chariot to be used by women ( stn-yogyo'lpa-rathah ), and only by the wealthy, as
Abhayadeva explains (99b 3).

the clever adulteress and the hungry monk

££■( - A “P 5 a <-

“ **» *-»-**- - _
H “- , : n * L K5£SE£i I?rk,t

a S£L “ means ^°^ ^ n0t

23. Or: ^ “* f ° U ° W Ms text '

mean ‘great’ y ’ S^na) and drums. Jacobi takes ghana to

24. Also, e.g., Vivaga 1, 19.

25. Also, e.g.. Kappa 105 and Vivaga l, i 8 19.

2 tH’? *"• * whT s 3180 “ N5y5 ^ 1

Z/ ‘ ^ Roth . °P- cit, p. 121, note 63.

» K ! Tn “ BmMt - <* *. P- 3 .hough,.

ThtoangaSLwh^l^B^^ 05 ^ -0. S~n and whi* (tg .

■* and whita (o^),7 g ^ ! 5 tr ,T ”*r*» 0*4. yellow, c™„„, uL S

msicad of odau). In Pai^flowers of five 77 “ 4 V “ ay * 1 25 ' 32 <”* pkaWtamma

~ «■ - *• - -* 7£-* **• s * »(TBb).

30. Thus Jacobi at Kappa § 32 for uddhuyabhirama.

31. Kundurukka is olibanum i.e the

(Barnett, op. cit,p. 3 note 4V turukkn i* ^ C gUm rcslD of Boswe llia thurifera tree
(Barnett, l.c.). ? n0te 4) ’ *"*» ■« also olibanum (MW) or the resin of other trees

32. As in Naya 1, 8, 46, (ed. Roth).

34.' S^~~r UPPly " S * U “ ’• ~

yo,i»». » his Uvasaga-dasSo ^

~t; rrs

S L H '” ' he> “ :h ° 11>a “** W “ ,mM (T 99b

’adorned wid, „eek-«J s J- 206 ,*” 1 “»‘™d by Ho™/,,

f> way bullocks JU iT,« Jfe f“o^ ” H ''‘ T “* “ to »- “

S^udf p d „ d fc Roy(J p,^ ** ta *» » f

37. U™ _S,. 1,^7 ” “«*“■»»-*■**« j«» (T 99b 11).

Ih “ bul “e Leumann, ”“ h '=*plioadon in

reference to Hoemle's note, op. cit., p. n 6 & here ' however > there is no

THE PEACOCK EGG

38. T 99b 13 mentions another additional epitheton sujata-jugga-jutta-ujjuga-pasattha-
suviraiya-nimmiyam, for which see Hoemle, l.c.

39. The following clich6 has been supplied from Aup § 17.

40’. See Bolide, “Traditionell-indische Vorstellungen Uber die FuBe in Literatur und
Kunst”, VAVA 5 (1983), p. 229.

41. The background of this striking yet frequent expression is not dear to me. The centre
is the most distinguished part of the andent Indian dty.

42. ' Hattha-samgellfe. For the second part of the rare compound, which T 101b 13 is
explained by hastavalambanena', see Leumann’s Aup Glossar, Buhler's Paiyalacchi
Namamala, vs. 221 and Jacobi's Bhavisattakaha, Glossar s.v. samgiliya.

43. Apparently a hapax legomenon denoting a vanaspati-vikesa (T, l.c.).

44. Acchanam ti asanam (T 101b 14), c.f. Pali acchati (CPD) and R.N. Shriyan, A
critical study of <the> Mahapurana of Puspadanta, Ahmedabad, 1969, p. 98 no. 269.

45. See G. Roth, op. dt., p. 202-220.1 do not see why in our passage this should not be
a bower, but a “stattliches GebSude” (Roth, p. 202).

46. Rendered ‘Zweiglauben’ by Roth, l.c., after the scholiast's ambiguous explanation
salah sakhah, athava &ala vrksa-visesah (T 102a 1 sq.).

47. ‘MaBwerkgehduse’ (Roth, l.c.).

48. ‘Trembling’ is followed by two more participles: ‘upset’ and ‘running away.’

49. Kalusa-samavanne: mati-malinyam upagatah (T 102a 6).

50. Asarei: isat-sva-sthana-tyajanena (T 102a 7).

51. Poccadam: a-saram. (T 102a 10); for this rare word's (Dravidian ?) etymology see
Turner, CDIAL, no. 8395.

52. This dichd occurs also in Naya (L) 1,1, 46 and resembles the one in Kappa Jinac §
92 which is used of Tisala fearing the death of Mahavira in her womb.

53. Munde agarao an-agariyam not in the Bhavnagar pothi. Cf. in LI, 1, 101 and see
BSS. IL p. 92.

54. For these kinds of teachers see Schubring, Doctrine, § 141.

55. Such as have earth-, water-, fire-, wind-bodies belong to the vegetable kingdom.
These five do not move of their own, are thavara, as against the sixth group — tasd —
who are self-moving, such as animals and mankind. See Schubring, op. dt., § 118 and
Dasav 4 (chaj-jivaniya) and, for the form chaj-jiva-nikaya, Leumann's Aup Glossar, s.v.

56. The following dichd is also found in Suy 2, 2, 81 where, however Sramanas and
Brahmanas who in their sayings do not propagate ahimsa are threatened with these
punishments in the future ( agantu , § 80) which is more suitable.

57. As in the beginning also nuns are addressed, one would expect also pai-maranani and
jamauya-mo.

58. Cf. Suttanipata 740 puriso digham addhana samsaram.

59. Su(v)vattae: Sa. su + vyakta + kam ?

60. The next words of this stock phrase, viz., vinnaya-parinaya-mette ‘as soon as he had
reached the years of discretion’ and jowanagam anupatte ‘having readied puberty’ I pass
over as being not applicable to an animal. In fact, these and the next compounds up to
pehuna-kalave are used of the child Mahavira at Kappa, §§ 51 and 52.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

61. For the rare noun pehuna which Shriyan (op. cit., no 1122) classes as a pure DeST
won! see also Turner's (CDIAL 8991) connection with Sa. preksana ‘show.' Unto
^jhe vedha is identical with Kappa § 9 and 51, where it becomes metrically

in " “ adapKd bw *i

f^Som^ga-siro-dhare: langulabhangavat-simhadi-puccha-vakri-karanam iva (T

Pr ° bably ^ Sh0W its P 08 ^ flings as opposite to Sa. lohita-nayana

u^Snd th V,ng 7™ Wth 3nger ° r paSSi ° D ’ (MW)- scholiast did not

understand this and mentions Svetapahga only as an alternative to svedapanna which

makes no sense. Cf. Sa. sitapahga ‘peacock’ (MW), a compound Dave (Tes to mean

1985 n p 270^t V “ ***

1985, p. 270 sq.). — The pothi adds ginhai after seyavange.

64 Avayariya-paima-pakke (or, with 1 _ ayiriya-palnaaS)-. amUnuu-Sariri, prthak-
%Z4£a^I™~ PiCChm Pah!m yav ° S ° “** *“* pota^ayas,, karma-
65. Paniehim: panitaih-vyavahdrair hoddddibhir (?) ity arthah (T 102b 5)

A " p 5 found ' e ' 8 - -

67. Here the Bhavnagar text reads java vitivatissati. Evam khalu, Jambhu ( ) whereas
Lcontmues as at Suy 2, 2, 82 and at the end of Naya 1,2 which does not at ^fit o^

68. Vinayena ~ Sa. vinatena.

69. This is not true, of course. At Suy 2, 2, 80 aigara dhammdnam is used of the
founders of the 363 philosophical schools.

Stories from the Avasyaka commentaries

Translated by Nalini Balbir

Introduction

The Avatyakasutra is one of the most important texts of the Svetambara Jain
canon. Written in ArdhamagadhI, the Avatyaka starts with the fivefold homage
to the Teachers (pancanamokkara ) and then proceeds to describe the six
necessary duties which a monk or layman is to perform every day. These six
required duties, the “ avatyaka are as follows. 1) The cultivation of equanimity
(samaiya), 2) praise of the 24 Jinas ( cauvvisatthaya ), 3) showing respect to the
religious teacher ( vandana ), 4) repentance (padikkamana), 5) undisturbed
abandonment of the body ( kaussagga ), and 6) renouncing specific things such as
particular food items (paccakkhdna ). The Avatyajoasutra may seem short by
comparison to other Jaina sutras, but its brevity is hardly an indication of the
important position that it occupies in the Svetambara Jain tradition. The
Avatyakasutra became the centre around which a vast corpus of exegetical
literature developed over the course of time. The translations I have done here
are of stories that occur in these commentaries. I have given further information
about the tradition of commentaries to the Avatyaka in an appendix for those
who may be interested. The appendix also includes some brief remarks on the
stories that I have translated and a brief bibliography.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Table of contents

A. How can samayika be gained?

1. By compassion: the two doctors

2. By involuntary expulsion of kartnan: the elephant-driver

3. By a fool's penance: Indrandga

4. By charity: Krtapunya

5. By humble behaviour: Puspa&ala’s son

6. By the knowledge called vibhanga: the ascetic Siva

7. By ownership and loss: the two merchants from the two Mathuras

8. By misfortune: the two brothers

9. By attending a festival: the conversion of the Abhiras

10. By seeing magnificence: the King Dafarnabhadra

11. By respect shown or not shown: the acrobat Ilaputra
Notes on stories of section A

B. Definitions and illustrations of repentance

1. Stepping back

2. Taking care

3. Avoiding negative points

4. Warding off

5. Turning back

6. Self-reproach

7. Blame

8. Cleaning

Notes on stories of section B

C. A collection of 32 catchwords defining Jaina Yoga

1. Confession: about two wrestlers

2. Complete discretion: about two friends

3. Firmly keeping to religious orthodoxy: about two monks

4. Penance observed without support: about Mahagiri, etc.

5. Learning: the foundation of Rdjagrha, etc.

6. Not taking care of one's own body

7. Not longing for fame: Dharmaghosa and DharmayaSas

8. Not being greedy: about Ksullalcakumara, etc.

9. Forbearance: success in a svayamvara

10. Straightforwardness: about two pupils

11. Purity: about a merchant; about Narada

12. Right faith: about a painting

STORIES FROM THE AVA&YAKA COMMENTARIES

13. Concentration: about the young Suvrata

14. Following straight behaviour: about two brothers

15. 'Being well-behaved: about the young Nimbaka

16. Being of resolute mind: about Pandusena’s brothers

17. Disgust towards worldly life: Candraya&a etc.

18. Deceit: about Satavahana’s minister, etc.

19. Proper behaviour: the two doctors

20. Obstruction of karmic matter: about the nun Sri

21. Refraining from personal faults: about the young Jinadeva

22. Refraining from all sensual pleasures: a father and his daughter

23. Renouncing the mulagunas: the Enlightenment of a barbarian king

24. Renouncing the uttaragunas: about two monks

25. Rejecting all possessions: the 4 Pratyekabuddhas

26. Not being careless: the courtesan Magadhasundan

27. Observing good conduct at every moment: Vijaya

28. Obstruction of karman through meditation: Pusyabhuti

29. Forbearance of mortal pains: Dharmaruci

30. Renouncing attachments: Jinadeva

31. Practice of atonements: Dhanagupta

32. Devoted adherence to the precepts: Marudevi
Notes on stories of section C

Appendix

A. How can samayika be gained?

1. By compassion (anukampa): the two doctors (AvC / 460,91-461,13).

In the city of Dvaravatl lived the Vasudeva Kxsna. 1 He had two doctors
Dhanvantari and Vaitarani. Vaitarani was destined for Emanapahon but no
Dhanvantari. Vaitarani used to talk 'gently to the sick monks. He used to teU
them aU that should be done and to instruct them about what was pure and
permissible for monks. He used to prescribe for them P ure
cures. If he himself had the necessary medicinal plants, he used to give them to
them. Dhanvantari, on the other hand, used to prescribe for them reprehensible
cures, which were not suitable at all for monks. When they said, How can we
use such things?,’ Dhanvantari used to answer that he had pot
treatises meant for religious people. So the two of them practiced their medical
art in the whole of Dvaravatl, doing much harm and making much money.

the clever adulteress and the hungry monk

One day the Vasudeva Kisna asked the Tirthamkara N™; « Wo • .

- many poor souls, „ beie ^ ^ wo banned

Then the Lord explained -

bim, bu, .hey willnmbe able .oTove t %JZZ T*

a pure and shady place and go on. Y ^ lead ** monk to

Come to . the place wbe re fc

be sees f

—s, ss b^e'™rzit r Tifb of Ms ? d 7' he

medicinal plants fit for extracting thorns w 6 m ° UDtain md wil1 bnn § down

ss d“ £r rJr

The monk had heard about him. 5 Then he told him t , .

-.assKS

^r^tr b ■* °° m *»»• *

beav^ly gl^y, saylug, , „ we ^ to you .^ £ *

. ™ e ” 0Dl “ “* Phce wherc <** «•» monks were Tbev asked

How did yon manage ,0 come hem?' The monk mid tau .he whoST

doZv^^acZmT i s" m T ) 't n “ ta K *«“* *

hZfiHlrtellvSTt E T andl f i0a ** f °™” W*™ur bad only

s ,o Sy fi rs,:Zn““ - -

STORIES FROM THE AVASYAKA COMMENTARIES

2. By involuntary expulsion of karman (akamanijjara): the elephant-driver
(AvC 1461,13-465,6)J

There was the city of Vasantapura. There lived the young wife of a rich man.
She was taking a bath in the river. A young man saw her and said:

1. “This river is asking you whether you have enjoyed your bath, O you
whose thighs are like the trunk of an elephant in rut! The trees of the river ask
you also, and we do too, bowing down at your feet!”

Then she also answered him:

“Happy may these rivers be! Long life to these trees on the river. We shall try
our best to please those who ask whether we have enjoyed our bath.”

But he did not know who she was or where she lived.

3. “A child can be captivated with food and drinks, a girl of marriageable age
with ornaments, a courtesan with skillful speech, and an old woman with harsh
service.”

The girl had children with her to help her. They were sitting on a tree and
looking at the scene. The youth gave them flowers and fruit and asked, ‘Who is
she? Whose daughter is she?’

‘She is the daughter-in-law of so and so.’ Clearly he could not resort to bad
conduct to get her. He thought over the matter. Then came a nun in search for
alms.

4. “She looks as bright as the saffron flower and full of grace with her
monastic robe; anointed with fresh Aloe wood, she resembles the new crescent
of the autumnal moon. Since the nun bursts out laughing playfully when she is
spoken to by handsome youths, surely, she goes in search of love while in
search of alms.”

He served her. So she was pleased and asked, ‘What can I do for you?’

‘Speak to the daughter-in-law of so and so on my behalf.’ 8

The nun went there and said, ‘My lady, a young man full of so many fine
qualities asks for you.’

The girl was washing some dishes. She became angry, and with her band
smeared with lamp-black she stamped the mark of her five fing ers on the nun's
back. Then she threw her out by the back-door. The nun went bade to the youth
aad reported, ‘She has not even said her name.’ But the boy understood that the
five fingers meant a rendezvous on the- fifth day of the dark fortnight. Then, on
that fifth day, he again sent the nun in order to find out the place for their
meeting. The girl shamefully hit her and threw her into a clump of aSoka-trees
by a gap in the fence. Again the nun went to the youth and reported, ‘She has
not even said her name. She has hit me and thrown me out by a side-door.’ The
boy understood that she had indicated the place of their meeting. So by the side-
door he went to the clump of asoka-trees. There they slept together until they

the clever adulteress and the hungry monk

were seen by the father-in-law. He realized that this boy was not his soa So he
took an anldet from the girl's foot. She had been conscious of what he did So
she sad to her lover. 'Go away, quietly. You will have ,o help a* '

Then she went m to her husband and said, ‘It's very warm here. Let us go to

wrrri°tr s h’ Both of them wem ** siept ^ **

as asleep, she woke him up, saying, ‘Do people in your family always do
■tags hte Hus? My father-in-law toot an autle. fJm y foo, wmITw!

Go to sleep,’ he said. ‘You will get it back in the morning.’

® ld told ** husband what he had seea The husband, very angry
said to him. Are you mad old man?’ ^ ^

‘I saw a man that was not you,’ the father said.
acc^ationT ^ ** asked ’ ‘Shall I clear myself of this

‘You should indeed.’

And so she took a bath and went to the temple of a yaksa. at was like this-
gudty person could not walk between the legs of the yaksa without being

at girl went runrnng. At that moment her lover appeared, disguised as a
demon, and caught her by her sari. So she 9 said to the^aksa, 'I s^ar that I

V 1“ D t ? e , t0UCh 0f “y® 6 other than the man who was given to me
by my parents and this demon. You be the judge.’

»n T 3k?a baffl6d md pondered > <Look at the type of things she thinks
upjlveu I am decked by her. There „ indeed no in d Z^Ta

And while the yaksa was thus pondering, the lady beat a quick retreat.

her^he Zu ITS reb,lked by eveIybody - Beca “ s ' of his anxieties about
her, he amid not sleep any more. That came to be known by the kina who
appointed him as a watchman of the harem. y S ’ °

ofnlr^ 31 elephant used t0 stand under the window of a sleeping-room- one
o the queens was in love with the elephant-driver. So in the night the elephant
used to stretch its trunk through the window. The queen used to go down on it
In the morning she used to come back up in the same way. So trine passed.

, . “ day ele P h ant-driver struck her with the elephant’s chain because she
had taken a long time to come. She said, ‘There is a certain an old maTwho
does not sleep. Don't be angry.’ ’ no

The oid man saw her and thought, ‘When even such royal ladies behave like
this, what is one to expect from others?’ So he decided to sleep, totemoJZ

b “‘ “ oU ^ matter was reported to the king

said, Let him sleep. On the seventh day he finally got up. The king asked

STORIES FROM THE AVAS YAKA COMMENTARIES

him what had happened. The old man said, ‘There is one of the queens, I don't
know which one, who behaves in a very bad w<iy.’

So the king got an elephant made of Wu'ndri-flowers. All the ladies of the
harem were asked to step over this elephant in order to worship him. All agreed
to do so, except that one, who said, ‘I am afraid.’

6. “To avoid a chariot one stays at a distance of five fore-arms, at ten for a
bull, for an elephant at a hundred; a bad person can be avoided only by exile.”

So the king hit her with a lotus stalk. She pretended to faint and fell to the
ground. Thus he knew that she was the culprit He said:

7. “You are used to climbing on a maddened elephant but you are afraid of
an elephant made of bhinda-Qo wers. You faint now that you are hit by a lotus
stalk. You did not faint then, when you were beaten by a chain.”

Her bade was uncovered, and the marks of the chain could be seen. Then the
king put those three (the elephant the elephant-driver and that lady) in secluded
quarters.

The elephant-driver was asked to make his elephant play a stunt The king
posted people with bamboo sticks in their hands on either side of the elephant.
The elephant raised one leg.

‘Is that what this animal can do?,’ people said. ‘Let these two be kille d.’ The
king was still very angry. Then the animal raised two legs, then, the third time,
three legs and stood on only one. People then shouted in applause, saying to the
king, ‘How can you destroy such a jewel?’ So the king calmed down slightly
and said to the elephant-driver, ‘Can you make him come back to his initial
position?’

‘If you give us your assurance of safety.’ The king did. Then by means of the
hook the elephant was made to come back to his initial position. He turned
around and stood on the ground.

Then the elephant-driver and the lady were made to dismount and were
sentenced to exile.

They stayed in a deserted house in some secluded place in a border village.
Then, at night, a thief who had done harm to the village people entered that
house. The villagers said, ‘We have surrounded the house. Let nobody go inside.
We shall catch him at dawn.’ The thief was lying down and somehow came near
that lady. She felt his touch. He came nearer and she asked, ‘Who are you?’

‘I am a thief.’

‘Be my husband,’ she said. ‘We shall say that he is the thief.’

And at dawn the elephant-driver, who had been pointed out by her, was
seized. He was impaled on the stake which pierced right through him.

The lady went on along with the thief. Then they came to a river. The thief
told her, ‘Wait in this thicket of reeds until I cross over with these clothes and
ornaments.’ He left her and crossed over hurriedly. She said:

the clever adulteress and the hungry monk

8. “The river appears full of water. It is full to the brim. AH my belonging
my friend, are in your hands. As you wish to cross over to the other side Sn£
you wish to abscond with my things.” y

He replied:

L 3 man Wh ° h3S been your ***** ** a long time

for one you made your intimate by lying, a reliable one for an unreliable one.
owmg your real nature, what wise man would bust you?”

‘Where are you going?,’ she asked.

deatt ’ s ° “ uid you •*****—

As for the elephant driver, pierced by the stake, he was asking people for
water. Then a Jain^devotee said, ‘If you utter the mantra to the five entities
(pancanamokkara) , I shall give you some.’ He went to bring water In the
meantime, while uttering the formula, the elephant-driver died. He became a
Vyantara. That Jain devotee was caught by the policemen.

The Vyantara made use of his uv^i-knowledge until he could perceive
onus. He then saw this Jam being sentenced to death. He magically produced
a rode and released him. Then he saw that lady in the thicket of reeefrand felt

on^ththa^ L“ aglC he *°° k on the dape of a Jackal. That jackal went about
° ; J? th ° f Z nver ’ holding a P iece of meat > until it saw a fish. Leaving
a«de die piece of meat, it ran towards the fish. The piece of meat was snatched
away by an eagle and the fish slipped into the water. The jackal lamented
She said:

10 , - I ^ Vmg 351(16 P iece o f meat, you are longing for the fish vou
jac . vmg lost the fish and the meat you lament miserably, O jackal.”

. He answered, “O you, who are covered by a cloth of leaves in your thicket
of reeds, deprived of your husband! Having lost your husband antfyour lover
you lament miserably, you hussy.” y 10ver

She was ashamed. Then the god assumed his real appearance He told her to

to’L°dw°Sh 51 “ nd he '*“? aKired allowed her to come back

Thus the elephant-driver gained samayika by involuntary expulsion of karman

3. By a fool's penance (balatavaj; Indranaga (AvC 1465,7-466,9)

There was the city of Jlmapura. The house of a merchant had been destroyed

md P mT^ 7 Clty a y0ung b0y caUed In< franaga. He was hungry

and ril and was looking for water. What did he see? All had died and the peoS

had fastened their doors with thorns. So the child went out through a hole He
wandered in the city with a bowl searching for alms. People usefto ^e hL
something because they had heard about him. He grew up in that man^ w^
people always giving him something out of compassion.

STORIES FROM THE AVASYAKA COMMENTARIES

One day a merchant came from Rajagrha. Wishing to go back there the
merchant had a proclamation made in the city. Indranaga heard that proclama¬
tion and set out with the caravan. There he got some cooked rice which he ate.
The next day he took no food. There he remained without eating. The merchant
observed all that and he understood that the boy was keeping fasts: He was an
ascetic whose marks were not visible. On the following day, while he was
wandering for alms, the boy was given abundant and rich food by the merchant.
He remained without food for two days, leaving that food uneaten. The
merchant understood that the boy was keeping a three days’ fast. He began to
feel some regard for the boy. On the third day, while wandering for alms,
Indranaga was addressed by the merchant, ‘Why didn't you come yesterday?’
The boy remained silent. The merchant understood that he had kept a six meals'
fast Then he offered him abundant and rich food, and with that he remained for
another two days. So other people too felt respect towards him. Even if
somebody other than the merchant invited the boy, he did not take anything.
(According to others Indranaga used to take food once a day and thereby
reached MtAstapada.) 11

Indranaga was told by the merchant not to take anything from anybody until
they reached the town. They went to the town. The merchant had a monastery
built in his own house. Then he shaved the boy’s head and had ascetic robes
made for him. Indranaga became very famous, but even then he did not want
any food. Then on the day of his fast-breaking people came with food and he
accepted some, but it was not known from whom. In order to find out, the
people resorted to the town crier, ‘Whoever had offered food, let him hit the
drum!’ The people would come. So time passed.

The Lbrd held his general preaching. 12 To the monks who were talking
together about’alms, he said, ‘Wait a moment. It is not time for food.’ After he
had had his food, the Lord said to them, ‘Come down.’ To Gotama he said, “Go
and tell Indranaga on my behalf: ‘You, eater of several rations a day, an eater
of only one ration wants to see you.”

Gotama did so. The boy angrily replied, ‘You are the ones who eat several
hundred’rations. I eat alone; therefore I am a single eater.’ Then he calmed
down and after a while said, ‘This monk surely does not lie. How can what he
says be so?’

He finally got the knowledge of the Scriptures, ‘I am indeed an eater of
several hundred meals, since on the day of my fast-breaking several meals were
prepared. These monks eat only one ration which has not been especially
prepared for them. So Gotama is right.’

After intense thoughts he remembered his former births. He became a
Pratyekabuddha and uttered the chapter, ‘The Perfect Indranaga had said.’ 13 He
was Emancipated.

Thus samayika can be gained by a fool's penance.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

4. By charity (dana): Krtapunya (AvC 1466,10-469,4).

There was the son of a cowherd-woman. On the occasion of a festival people
cooked some milk-rice. There were children in the neighborhood. The boy saw
them eating. So he addressed his mother, ‘Give me some milk-rice too.’

‘I don't have any,’ she replied worriedly, and she burst out in tears.

The neighbors asked what the matter was. As they insisted, the woman told
them. Full of compassion, one after the other they brought some milk and some
rice grains. The old woman cooked some milk-rice. The child was bathed and
a plate full of milk-rice with melted butter and honey was served to him.

Then came a monk who was at the end of a month's fast While the old
woman was busy inside’the house, the boy thought, ‘Let me do some pious act,’
and he gave the monk one third of his plate. Then he thought that it was too
little, and gave a second third. Then again thinking that something else, such as
sour milk, would not be good with this, he finally gave the monk the last third.
(Here the purity of this gift, from the points of view of the thing given, etc.
should be described). 14

Eds mother thought that he had eaten the whole plate, so she filled it again 15 ,
and the boy filled his stomach very greedily. The following night he died from
serious intestinal disorders. He went to the world of gods.

He fell down from there and was again bom in Rajagrita as the son of the
wealthy Dhanavaha and Bhadra. While he was still in his mother's womb,
people used to say, ‘The soul who will be bom there has done good deeds.’
Therefore, when he was bom, he was given the name Krtapunya. He grew up,
learnt the arts and was married. His mother and some friends took him to a
courtesan. After twelve years his family was completely ruined. However, he did
not leave the courtesan. His parents died. Finally his wife sent her own
ornaments and a thousand coins. The chief-courtesan understood that the boy
was penniless. So she sent back the ornaments and another thousand coins. Then
she gave orders to throw the boy out, but the courtesan did not want to obey
her. So the chief-courtesan herself threw him out, accusing him of theft, and
saying, ‘The house is going to be repaired. Go away.’ He left, but he lingered
just outside. A servant then shouted at him, ‘You have been thrown out and still
you stay here!’ So he went back to his own house. Ifis wife got up hurriedly.
He told her all the story, and overcome by grief, he asked, ‘Is there anything
with which I can travel elsewhere and do business?’ So she showed him the
ornaments and the thousand coins the chief-courtesan had acquired in exchange
of the cotton she had spun, 16 and that she had given her. On that very day a
caravan was about to leave. Krtapunya took his possessions and went along with
it He spread his bed outside a temple and spent the night there.

A certain mother had leamt from some merchant or other that her son had
died in a shipwreck, and she had given this man some money, telling him.

STORIES FROM THE AVA^YAKA COMMENTARIES

'Don’t disclose this nows to anybody. 1 She feared that her possessions would fall

to the king’s lot if she had no heir.

That very night she went there thinking to adopt some parentless
she noticedKrtapunya. She woke him up and adopted turn. She took him home,
who had disappeared for so long!’ To her four daughters-m-
iTSe said, ‘Here is your young brother-in-law who bad disappeared for so
long.’ They became very fond of him. In that house, too, he spent
He got five children from each of these four girls. Then the old lady said, Let
us nC throw him out’ The girls could not bear that They Feared some
sweets for him for the trip and filled them with precious stones, thinking that
they might be of some use. Then they made him drunk, earned him to that same
temple placed the provisions by his head and went back home. A cool wind
woke hkn up. It was morning. That very day the caravan returned and his wife
sent somebody to look for him. And so that person took him back homo His
wife got up hurriedly. She took the provisions. He entered the house. His body
*553 With unguents and so on. At tot time, when he had left home, ins
wife was pregnant. They now had a son eleven years old.

The boy came back from school, crying, ‘Give me some nee, so that e
schoolmaster does not beat me.’ His mother gave him one of those sweety He
wentOTt^atingit, and saw the jewel inside. His school-mates saw it too. From
that time on every day they would give the jewels to the cake-seller, tefting mtu
to give them cakes in exchange. Krtapunya, too, ate those sweets He open
Remind saw the jewels. He said, ‘I had hidden them there out of fear of the
customs officers.’ Thanks to these jewels he was able to expand his business.

Secanaka, the best of King Srenika’s elephants had been caughtma‘ nverby
a water-snake The king was deeply distressed, but his minister Abhaya said,
T^ly be relied if we* find a rock oysud. But tore are somauy
precious stones in the royal treasury that it would take too long to find onre So
L drum was beaten, •Whoever^ gives a rock crystal wdl be gtven half the
king dom and the king's daughter.

The cake-seller brought one. The water was dried up. The snake realised that
it was going to be cast on to dry land. The elephant was released.

The king wondered how the cake-seller could have gotten this jewel So he
askpd him, ‘Where did you get it?’

As the questions became insistent, he finally answered, ‘The son of Krtapunya

gave it to me.’ , , ^

The king was happy, saying, ‘How could have I mamed my ^ughter to
anybody else?’ He called Krtapunya and gave him his daughter. He gave him
territory, too. Krtapunya then enjoyed life. . . „

Later on that courtesan came. She approached him, saying,
waiting for you for so loug! 1 kept my hair twisted into a smgle plan‘

I searched for you through all the small streets. Only now have I seen you.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

STORIES FROM THE AVASYAKA COMMENTARIES

Then Krtapunya told Abhaya, ‘I have four other wives in this city. But I do
not know where.’

So a Jain temple was built. A yaksa, who looked exactly like Krtapunya, was
made out of clay. Its solemn inauguration was proclaimed. Two doors were
arranged, one for entry, the other for exit. Krtapunya and Abhaya were sitting
together on high seats placed near the doors. The Fullmoon festival was
proclaimed, ‘Take the image inside. Perform the inauguration.’ It was announced
in the city that all the women should come with their children. People came, and
among them these four wives. Their children came to sit on the yaksa's knees
saying, ‘It’s daddy!’ Thus the wives were recognised. Abhaya rebuked the old
lady . 18 Krtapunya’s wives were made to come and stay with him. Then they all
enjoyed life together. So Krtapunya was now in possession of numerous
pleasures.

The Lord Vardhamana came there to hold his general preaching. Then
Krtapunya asked the Master, ‘What is the reason for my success and failures?’
‘The gift of milk-rice you offered,’ the Master said. Full of inrfiff^nce for
worldly life, Krtapunya gave it up. Thus, Enlightenment can be gained by
charity too.

5. By humble behaviour (vinaya); PuspaSala's son (AvC 1469J-11)

There was in Magadha the village of Gobbara. There lived the householder
PuspaSala, and his wife Bhadra. They had a son whom they called Puspa^ala-
suta. The child asked his parents, ‘What is my duty?’ ‘You should obey your
parents. For

1. “There are only two gods in the world of souls, the father and the mother.
The more important is the father, in whose power the mother is.”

So the child used to wash his parents’ feet and mouths. (The full description
is to be supplied). He used to serve them like gods.

One day the village-head came to their house. The parents surrounded him in
great haste to offer hospitality. Then the boy thought, ‘For them, he is the god.
So if I worship him, I shall do my duty.’ Thus he showed him obedience.
Another time, the head’s head came, then the latter’s head and so on. Finally the
boy started serving king 3renika himself.

The Lord Mahavlra held his general preaching. Srenika went out with great
pomp and bowed down to the Lord. The boy said to the Lord, ‘I wish to serve
you.’

The Lord said, ‘As for me, I am to be served merely with a broom and a
begging-bowl .’ 19

Having heard that, the boy was Enlightened. So much for humble behaviour.
[6. By the knowledge called vibhanga: the ascetic Siva (AvC / 469,12-472,10).
Story in Canonical prose identical to Viyahapannatti XI 9]

I 7. By ownership and loss (samyoga—viyoga): the two merchants from the two
| Mathuras (AvC l 472,11-474,4).

There were two cities with the name Mathura. A merchant went from northern
Mathura to southern Mathura. There, there was a merchant of equal status who
offered him hospitality. They both became intimate friends. They thought, ‘Our
friendship will become even more solid if we arrange a union between our son
and dau ghter.’ So the southern one asked the northern one for his daughter as a
bride for his son, and the northern one promised her. (They were still children).
In the meantime, the merchant from southern Mathura died. His son took his
place.

One day he took a bath. Golden pitchers were placed in the four directions.
Beyond them were placed silver pitchers. Beyond those were placed copper
pitchers and beyond those earthenware pitchers. On another day he prepared
everything needed for his bath. The golden pitchers which had been placed in
the eastern direction vanished in the sky, and likewise for all four directions. In
this way all the pitchers vanished. When he got up from his bath, the bath-stool
also vanished. He became anxious. He sent away the dancing girls. Then he
went back home. The table was laid. Dishes made of gold and silver had been
prepared. One after the other they began to vanish. The merchant stared at them
as they v anis hed As his main plate was about to vanish too, he took hold of it.
Only the piece he seized with his hand remained. The rest vanished. Then he
went to the treasure-house and what did he see? It was also empty. All that he
had deposited there had vanished. Not a single ornament was left All his
interest too vanished.

People said, ‘We don't know you.’ His male and female servants, too,
vanished.

The merchant thought, ‘Let me give 15 ) worldly life.’ And he went forth at the
feet of the monk Dharmaghosa. He studied samayika, the eleven Arigas (of the
Jaina Canon) and so oa

He still had the piece of the plate with him and, out of curiosity to see if he
would be recognised, he went to northern Mathura in the course of his religious
wanderings. All his jewels had gone to his in-laws, and the pitchers too. While
the merchant from northern Mathura was bathing and being praised in song, the
pitchers had come. He had used them to bathe. Then at lunch time, all the food-
implements had come to him, and had arranged themselves in due order.

The monk entered the house. The caravan-leader's daughter was there, young
and lovely, holding a fan in her hand. The monk noticed all the food-imple¬
ments. The caravan-leader brought him some alms. Though the monk took the
alms, he remained there.

So the caravan-leader said, ‘What, Venerable monk! Are you looking at this
girl?’

THE CLEVER ADULTERESS AND THE HUNGRY MONK

I don't care about the giri,’ the monk replied. ‘I am looking at the
implements. And he asked, ‘How did you get them?’

‘They have been passed down from my ancestors.’

‘Tell the truth.’

‘While I was taking my bath, all these bath-implements came to me, just like
that. The same happened with all the other things. At lunch time, all the food
implements just came here. Then the treasure-houses were filled up. Deposits
could be seen. Some debtors I had never seen before brought them and gave
them to me.’ 6

‘All that was mine.’

‘How?’

Then the monk told him everything, about the bath and so on. ‘If you don’t
believe me,’ he added, ‘look at this piece of plate.’ And he produced it It
immediately stuck to the rest of the plate. The monk told him his father’s name
and the merchant realised that the monk was his son-in-law. He got up and
while embracing him he burst into tears, saying, ‘All this is yours. Stay here.
This is the girl who was promised to you earlier.’

But the monk said, ‘If a man does not give up worldly pleasures first, then
the pleasures will leave him first.’

Then the merchant, too, felt disgusted towards worldly pleasures ‘Will they
leave me, too, as they left him?’ So he decided to give them up.

So, one gained samayika because of union with what was his, the other one
because of separation from it

8. By misfortune (vasanaj: the two brothers [Vasudeva and Baladeva] (AvC

TWo brothers were going in a cart. A yamalundi-saake was writhing about at
the side of the road. The elder brother said, ‘Turn the cart back.’ But the other
one drove on. That snake was a conscious being and understood their talk. Then

it was cut by the wheel. It died and was reborn as a woman in the city of
Hastinapura.

The elder brother died first and was reembodied in her womb. He was bom
as her son. He was cherished. The other brother also died. He was reembodied
in the womb of the very same woman. As soon as he was conceived, his mother
thought, Let me leave him aside as I would a stone.’ But, in spite of the
attempted abortion, the foetus did not die. So a baby was bom. The mother gave
him to one of her servants, asking her to leave him somewhere. The baby was
covered and taken away. While he was being carried away, his fatw a
merchant, saw him. The servant told him what had happened. So he gave the
baby to another servant and the boy was brought up there. The elder boy was
called Rajalalita and the other one, Gangadatta. Whatever the one received

he used to give to the other boy who was not loved by his mother. Whenever
she saw him, she used to hit him with a stick or a stone.

STORIES FROM THE AVASyAKA COMMENTARIES

Then, later on, it was the Indramaha festival. The father told his elder son,
‘Bring your brother secretly. He will eat something.’ The boy brought
Gangadatta. He was hidden under a seat and fed. Somehow or other the mother
happened to notice him. She seized him and threw him out. He fell into a dirty
pool. He cried. His father bathed him.

In the meantime, a monk happened to pass by to collect alms. The father
asked him, ‘Venerable monk, can there be a son who is not loved by his
mother?’

‘Yes, indeed.’

‘Why?’

The monk explained:

1. “The one, the sight of whom makes anger increase and affection become less,
should be known to have been a foe in a former birth.

2. The one, the sight of whom makes affection increase and anger become less,
should be known to have been a relation in a former birth.”

‘Venerable monk,’ the father asked, ‘Will you accept him as your disciple?’

‘Yes.’

So Gangadatta gave up worldly life. Out of affection towards him his brother
too gave up worldly life and became the disciple of that same teacher. They
were very careful monks ( Iriydsamitd ). They used to practice asceticism without
hindranc e (anissitam tavam). Then Gangadatta expressed the following wish as
a reward for his penance, ‘If all this bears fruit may I be a source of joy for
people in my future births!’ Such was the wish he expressed. He practiced
severe penance. Then after death he went to the world of gods. When he again
fell from there and came down to earth he was bom as Vasudeva, the son of
Vasudeva. The other one was Baladeva. 20

Thus as a consequence of misfortune he got samayika.

9. By attending a festival (ussava): the conversion of
the Abhiros (AvC 1475,6-11).

There were Abhlras who lived on the borders of civilization. They listened to
the Law from a monk who described to them the world of the gods. In that way
they properly understood the Law.

One day, perhaps at the occasion of the Indra festival, or some other festival,
they went to the town. (It should be described as Dvaravatl is). There they saw
people fully attired with ornaments, wearing shimmering and perfumed clothes.
They said to each other, ‘Here is the world of the gods which the Jain monk
described earlier. If we go there, we shall do good, sincfe we too shall be reborn
in the world of the gods.’

Thus they went and told the monk, ‘That world of the gods you described to
us, we have seen it for real.’

THE CLEVER ADULTERESS AND THE HUNGRY MONK

‘The world of the gods is not like that,’ the monk said. ‘It's otherwise. It has
innumerable qualities different from what you saw.’

Thoroughly excited with joy, the Abhlras gave up worldly life. 21

Thus samayika can be gained on the occasion of a festival.

[W. By seeing magnificence fiddhi); the king Daiamabhadra see section C,
story No. 4].

11. By respect shown or not shown ('(a)-sakkdra): the acrobat Ildputra (A\C
1484,11-485,13).

After hearing the Law from an authentic elder, a brahmin and his wives gave
up worldly life. They led a very rigorous religious life, but their love for each
other did not leave them. 22 One of the ladies still had some pride: she was a
brahmin indeed! After death they went to the world of the gods and enjoyed life
for the life-time they had.

There was, on the other hand, the city of Havardhana which had Da as its
tutelary deity. The wife of a caravan-leader who had no child worshipped her.
The former brahmin fell from the world of the gods and was bom as this lady's
son. He was therefore given the name of flaputra. He studied the arts. As for the
brahmin's former wife, she was bom in an acrobat's famil y

Both the boy and the girl had now reached marriageable age. One day the boy
fell in love with the girl's beauty. Though he asked for her, he did not get her.
Her parents said, ‘We shall give you the equivalent of her weight in gold. She
is our imperishable treasure. But if you set off on tour with us 23 and learn our
art, we shall give her to you.’

So Haputra set off on tour with them and learned their art. Then he was asked
to give a show in front of the king on the occasion of a wedding-ceremony. The
company went to Bennatada. The king attended the show together with his
harem. Ilaputra was on the stage, but the king had eyes only for the girl. ‘The
king did not give any money. There was loud applause: ‘Acrobat,’ people said
to Ilaputra, ‘Do a falling stunt’

On the top of a bamboo there is a piece of wood. Two nails are fixed on it
The acrobat wears shoes which are pierced at the bottom. Then, holding a sword
and a shield in his hands, he jumps into the sky. The nails should be fitted into
the holes of the shoes by seven jumps forwards and backwards. If the acrobat
fails, he falls down and is broken into pieces. 24

That was the feat Ilaputra did. The king went on gazing at the young girl.
People created an uproar. Nobody gave any money since the king did not give
anything. The king thought, ‘If this acrobat dies, the girl will be mine.’ So he
said to Ilaputra, ‘I did not see. Do it again.’ The boy did it again, but again the
king did not see. He did it a third time. A fourth time he was asked to do it
again. The audience was disgusted. Standing on the top of the bamboo, Haputra
thought, ‘Enough of worldly pleasures! This king is not even satisfied with so

STORIES FROM THE AVASYAKA COMMENTARIES

many wives. He wants to attach himself to this actress, and in order to fulfill his
desire he wants to kill me.’ He was ready to give up worldly life.

One day in a merchant's house he saw some monks who were receiving alms
from fully adorned ladies. He noticed that the monks looked very peaceful, and
said, ‘Happy are those who have no more desire for sexual enjoyments. I was a
merchant's son. See what condition I have reached after having left my family!’

In that very place, having achieved indifference for worldly objects, he got
Omniscience. The indifference of the girl too should be fully described, and also
that of the chief-queen. The king, too, felt remorse. All four became Omniscient
and Emancipated.

So much for respect.

Or there is the case of Marid who gained samayika after having seen the
respect shown by the gods and the demons to the Tlrthamkara Rsabha. 25

B. Definitions and illustrations of repentance {padikkamana ).

Here are eight iUustrations pertaining to the synonymous designations of
repentance (padikkamana)

1. Stepping back (AvC II 53,6-54,8).

Stepping back (padi-kkamana ) is sixfold: from the point of view of desig¬
nation, position, substance, place, time, and religious meaning. 1 [...] Stepping
bade from the point of view of religious meaning is the stepping back of the one
who is endowed with right faith and other qualities. It is filustrated by the
example pertaining to the distance ( addhdna ).

A king wanted to build a mansion outside a city. On the auspicious day he set
out the measuring lines and appointed a guard with the warning, ‘If somebody
comes inside, he is to be kiUed. He alone is not to be kiHed, who, when asked
to do so, does not walk on the measuring lines, but steps back into the same
footsteps: he may be released.’ That was the warning he gave.

The place was divided into eighty-one parts. How then? The place was a
square which was divided into three parts, then again into three parts, thus into
nine parts. Each of these nine parts was in turn divided twice into three, that is
to say eighty-one parts. In each of the nine main parts four deities (Soma,
Varuna, Yam a and Vaiffravana) were installed in the four directions, and one
was installed in the centre. Thus there were forty-five deities in all. 2

While the guards were inattentive, two wretched villagers happened to arrive.
The guards saw them only as they were stepping forward. With their swords in
their hands they shouted, ‘Stop, you bastards, how did you come inside?’

‘What's the harm?,’ one of them, an insolent rogue, said and he started
r unnin g here and there. He was kiUed on the spot by the guards. The other one
said, ‘I cam e inside without knowing that it was wrong. Don't kill me. I shall do
exactly what you say.’

THE CLEVER ADULTERESS AND THE HUNGRY MONK

The guards helped him up and said, ‘If you do not move away elsewhere than
into your own footprints, you will at least be able to escape.’

The poor man was very scared and stepped back into his own footprints. He
was released and was able to have his share of happiness in this world. The
other one was deprived of it.

That is the parable. Here is its interpretation. The king is the Tirthamkara.
The place for the mansion is self-control which is respected or not. Die guards
are the dangers of the world of transmigration. The villagers are the monks: the
one who stepped back behaved in accordance with the Scriptures, but the other
one did not. His death is the world of transmigration. Such is the religious
meaning. When one has gone astray due to some negligence caused by the
sense-organs and so on, he must immediately recite the mea culpa formula.

2. Taking care (AvC II 54,9-55,2).

Taking care (padiyarand) too is sixfold and should be fully described in the
same way as stepping back. It is illustrated by the example of the mansion
( pasada ). 3

In a certain city there was a wealthy merchant He possessed a newly built
mansion complete with all good characteristics and full of jewels. He instructed
his wife how to look after the mansion and left for a trip. She was concerned
only with herself and when a part of the mansion was broken or destroyed, she
would say, ‘What does such a small thing matter?’ One day a shoot of pippal
started growing. Again she said, ‘What does such a small shoot matter?’ But
when the shoot grew it cracked the mansion. Die merchant came back and saw
that it was destroyed.

He threw his wife out and had another mansion built He married another wife
and said to her, ‘If this mansion is destroyed, you too will meet with the same
fate.’ Then he went away. As soon as she saw a small crack, she used every
means to have it repaired. Similarly, she used to examine all the painting and
the panelling three times a day, so that the house remained exactly as it was.
The husband came back and was delighted. He made his wife the owner of all
their wealth. That is the parable.

The merchant is the teacher. The mansion is self-control. The merchant's
wives are the monks. The one who destroys self-control or despises it has bad
fortune. But the one who gives it its full meaning or who carries out an
atonement whenever he has failed and puts it right again has perfectly pure
behaviour.

3. Avoiding of negative points (AvC II 55,3-11).

Avoiding of bad points ( pariharana ) too is sixfold. It is illustrated by the
example of the carrying-pole for milk ( duddha-kdya ).

There was a son of a noble family. He had two sisters who lived in different
villages. He had a daughter, and his sisters had sons. All grew up. The two
sisters came simultaneously to ask for their niece in marriage 4 Their brother

STORIES FROM THE AVASYAKA COMMENTARIES

| said, ‘Which is the dearer of two eyes? Go away and send me your sons. I shall
I: give her to the one who is more thoughtful.’ They went away and sent their
I sons. Their uncle gave both of them the same pots, saying, ‘Bring back some
I milk from the cow-house.’ They went, filled up the pots with milk and hung
V them on the extremities of a bamboo-pole to carry them. 5
| There were two ways. One was winding but was smooth. The other was
l straight but full of tree stumps and therefore rough. One boy went by the
| straight road. He stumbled and the two pots were broken. The other boy
| wandered along the other way but eventually arrived. Their uncle said, ‘I told
| you to bring some milk. I did not say anything about coming slowly or quickly.’

The first boy was thrown out. The other one got the girl.

| That is the parable. Here is its interpretation at the spiritual level. This son of
|- a noble family is the Drthamkara. His daughter is the goal of Perfection. The
I boys are the monks. The milk-pots are moral conduct. Just as the ways can be
? rough or smooth from the point of view of matter, place, time and mental
disposition, in the same way the negative points should be avoided, viz. matter,
I place, time and mental disposition,
f 4. Warding off (AvC II55,12-56J).

| Warding off (yarana) too is sixfold. It is illustrated by the example of the
l avoidance of poisoned food ( visa-bhoyana ).

i A certain king went to besiege another king's city. The latter king poisoned
| the water. 6 The caravan set up its camp. Learning that food and drink were not
f far away but had been poisoned, and thus would cause the death of his men, the
1 other king had a proclamation made, ‘Whoever drinks water here or eats fruit
| will die. There may be some who are eager for food. Let those people resort to
I tasteless waters or tasteless fruit.’ And the king went away. Those, who avoided
I food survived. Diose who did not died.

! Here is the interpretation. The kings represent the Tirthamkaras. The
poisonous drinks are the occasions where self-control is not observed. The men
I are the monks. Similarly, at the spiritual level, the one who avoids evil deeds is
| saved from the world of transmigration.

| 5. Turning back (AvC II 56,4-57,6).

| Turning back ( niyatti) too is sixfold.

I a. Here is the example of the first of two girls (do kannao ) 7 . In a certain
I town there was a weaver. Some rogues used to weave in his workshop. This
| weaver had a daughter. One of the weavers used to sing with a very melodious
[: voice. She became infatuated with him and they had sexual intercourse. The
| man said, ‘Let us go away.’

[ ‘I have a friend,’ she said. ‘I cannot leave without her.’

I ‘Let us take her with us,’ he agreed.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

The weaver's daughter told her friend what was happening, and she agreed It

™ " ,he *0 ftey ran away. And bSLse * e Ty toey

waited for some nme. Then somebody sang: y

1. If the karnikara-trees are in blossom ...”

The girl went on singing, ‘This mango-tree is scolded by the spring:

If the tornikara-tiees are in blossom, it is not proper for you, mango-tree to
blossom. Have you not heard the proclamation of your internal^ mentis

th^^S “■ lhe ^ treeS ‘ S ‘ U *** weaver ’ s ^ter behaves like
th.s she drought, is it any reason for me to do the same? She is a harlot who

Subs ““'. Bad <*« - 0 . affect bet. nor an^Sg

else. After all she rs a weavers daughter. But in my case, it would affect mv

re Putehon for seven generations, and the whole city would reproach
went tot Prete,Kled 10 have for 8° tten ter jewelry-box and by this trick she

sssrs r.ssf"*

reliriom f UStrati ° D t0 turning back in the literal and the

ehgious meaning. In a group of monks there was a novice. Thinking that he

" “ *?* *?—* 0f “l~ - d >0 -Sfc

teacher sent him forth as a mendicant. One day, because of the rise of bad
karman, he ran away thinking that he would come back later While he was

St 0 '“some r ^ S0UDd ° f 3 SOng ' S0Dg gaVC ““ a "“r ^
benefit. Some young warriors were singing the following piece:

a L? 1 / b , attle u maD Sh0uld kee P ^ Poises or die. A man bom in

a good family should not bear the insults of a man of inferior status.” 10

° fm SOng ’ ° D a batfle - field some soldiers who had
A^hl k “ C0Dgratu lated by their master had stopped fighting

shouted, ‘Youtm Jll k h° ^ “* Wh ° Clu ° g ° n t0 the of ^ side
Haunch A bad receivmg blows re die back as you go awayt’
Having heard this, they went back, and remained firm. They rushed against the

k ' The,X maStCr ^gretelated them and afterwards,
oeanng the utle of good warriors, they looked fine

■sittr ^ ° f •“» ««& he became womed:

Similarly, the battle represents the life of a monk. If I take flight, I shaft be

hlTent back He c° f T “S**" ^ ^ S3y ’ '** man is a ^der. * So

he went back. He confessed, repented and fulfilled his teacher's desires Thus the

stanza was an incentive at the religious level.

6. Self-reproach (AvC II 57,7-60,12).

twfSS? ‘°° k S “ oli HeK “ “ Station. The second of the

two girls (do kannao) u was a painter's daughter.

STORIES FROM THE AVASYAKA COMMENTARIES

A certain king asked his messenger, ‘What do I not have that other kings
have?’

‘You have no hall of paintings.’

It was ordered and begun to be built The work was shared out among the
corporation of painters. The daughter of one of the painters went to bring food
to her father. The king was coming along the road on his horse, which ran at
full speed. She drew aside and somehow was saved. Her father left the food and
went to relieve himself. In the meantime the girl took the paints and drew the
picture of a peacock's feather on the paved ground. The king happened to go
there. The girl was standing there, her thoughts being elsewhere. The king's eyes
fell on the feather and he stretched his hand in order to take it. He hurt his nails.
The girl burst out laughing and said, ‘My fools’ chair cannot stand on three legs,
and I was just looking for the fourth one. You indeed are the fourth one!’

‘How?,’ the king asked.

She said, ‘I was bringing rice to my father when a man came riding his horse
in the middle of the town. He felt no pity at the thought that he might kill
somebody somehow. My own merits kept me alive! The second leg is the king
who shared out the hall of paintings among the painters. In every family there
are several persons who paint. As for my father, he paints alone. The third leg
is my father. While painting the hall of paintings he has spent much of what he
acquired before . Now he must make do with whatever food he gets. What kind
of a fool is he! And when the food is brought to him, he goes to relieve
himself! The fourth leg, it's you. How? Everybody surely thinks, ‘What is a
peacock's feather doing in a place like this?’ And even if someone had chanced
to bring one from somewhere, it would have, in any case, not escaped notice.’

‘True. All these people are fools,’ the king agreed, and he went away. The
girl's father took his meal. She went back home. The king sent persons to ask
for her in marriage. She told her parents to give her to the king. But they said,
‘We are poor. How can we treat the king and his retinue properly?’ So the king
gave them money and they gave him the girl.

The girl instructed her servant in the following way, ‘When you are
massaging me and the king, you should ask me to tell a story.’

When the king was ready to sleep, the servant said, ‘Mistress, the king tarries
with us. Tell some story.’

‘I shall,’ the girl said.

First Riddle

“Somebody had a daughter. Her parents and brothers gave her to three suitors,
because they were not the type of people one could refuse. The time for the
wedding arrived. In the night, the girl was bitten by a snake and died. One suitor
ascended the funeral pyre with her. The other one undertook fasting unto death.
The third one strove to obtain a favour from a deity who gave him a magic
formula capable of bringing the dead back to life. Those on the pyre were

THE CLEVER ADULTERESS AND THE HUNGRY MONK

restored to life. The three dead persons got up. To which of the three should she
be given? Is it possible that a single girl be given to two or three husbands?”

“ Explain.”

I am feeling sleepy. I want to sleep. I shall explain tomorrow.”

Out of eager interest for this story, the next day, too, the king said that it
should be this lady's turn. Again she was asked and gave the answer, “The one
who brought her back to life could be her father. The one with whom she came
back to life could be her beloved brother. So she should be given to the one
who undertook fasting unto death.”

“ Tell me another story.”

Second Riddle

She said: “The goldsmiths of a certain king were in an underground chamber
from where they could not go out. They had as lights jewels and precious
stones. They were making ornaments for the harem.

One of them asked, ‘What's the time now?’

Another one answered, ‘It's night ’

How can he know, since he sees neither the moon nor the sun?

I am feeling sleepy.”

The next day she explained, “ He is blind at night Therefore he knows.”

“Tell me another story.”

Third Riddle

She said: ‘There was a king. He punished two thieves. He put them in a
basket and threw it into the sea. For some time, it bobbed up and down.
Somebody noticed the basket, took it and saw the men.

That person asked them, ‘How many days is it since you have been
abandoned like this?’

‘It's the fourth day,’ one of them

How did he know?”

The next day she explained, “ He suffered from quartan fever. Therefore he
knew.”

“Tell me another story.”

Fourth Riddle

“There were two co-wives. One possessed some jewels. She did not trust the
other one, fearing that she might take them from her. She decided to put the
jewels in a pot and put the pot in a place where she could see it while going out
apd coming in. The pot was sealed. The other one learnt about her secret and
took the jewels away. She sealed the pot exactly as it had been before. But the
other one knew that the jewels had been taken away.

How did she know since the pot had been sealed?”

STORIES FROM THE AVASYAKA COMMENTARIES

The next day she explained, “This pot was made of glass. So when they were
there, the jewels shone. When they had been taken away, they did not”

“Tell me another story.”

Fifth Riddle

She said: “A certain king had four excellent men:

1 . An astrologer, a chariot-maker, a champion-fighter and also a doctor. His
daughter was given to the four. To one only was she married.

How? This king had a very lovely daughter. She was taken away by some
vidyadhara. Nobody knew where she had been carried away. The king said,
‘Whoever brings this girl back will have her.’

The astrologer said, ‘She has been taken in such and such a direction.’

The chariot-maker made a chariot which could go through the sky. The four
men sat in the chariot and flew away. They followed the vidyadhara. The
champion-fighter killed him. While killing him he also beheaded the girl. The
doctor brought her back to life with the help of life-giving medicinal herbs and
she was led back home. The king gave her to all four men. The girl said, ‘How
could I belong to four men?’ Let me enter the fire. I shall be the wife of the one
who enters it with me.’

‘All right.’

Which one of them will enter the fire with her? Whose wife will she be?”

The next day she explained: “ The astrologer knew with the help of a sign
that she would not die. Therefore he followed her in the fire. The others refased.
Under the place of the fire the girl had had an underground passage dug. Pieces
of wood of the type suitable for a funeral pyre were placed there. When the fire
was lit, the astrologer and the girl went out through the underground passage.
She became the astrologer's wife.”

“ Tell me another story.”

Sixth Riddle

“ A woman of wicked disposition, who wanted to go to a ceremony,
borrowed some bangles. She pledged some money as surety. She gave the
bangles to another lady's daughter. When the ceremony was over, she did not
give the bangles back. Several years passed like this. The owners of the bangles
asked for them. The lady said, ‘I shall give them back.’ And so it went on until
the gir t had grown up and could not take off the bangles any more. Then she
said to the owners, ‘Give up the matter. I shall give you some more money.’
But they were not willing.

‘Can we then cut the girl’s hands off?’

She proposed, ‘I shall have exactly the same bangles made and I shall give
those to you.’ Then, too, they were unwilling: ‘You should give us those very
same ones,’ they insisted.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

How could the matter be solved? How should they be answered so that the
girl's hands are not cut off?”

She explained, “ They should be told, ‘If you can give me those very same
coins which I gave you, I shall give you back those same bangles.”’

Since that painter's daughter kept on telling similar stories every day, the king
called for her for six months. Her co-wives started seeking weak-points in her.
She used to enter her private apartments alone, and putting in front of her her
old jewels and her old clothes, she used to reproach herself, ‘You are a painter's
daughter. These clothes and so on belong to your father. This glory belongs to
the king. Having left aside the others, who are royal daughters bom in high
families, the king attends upon you. Do not get a sense of pride from it. Do not
behave in a wrong way.’ That's what she used to do every day when she had
locked herself inside. Somehow the co-wives came to know about that They fell
down at the king's feet saying, ‘May you not die because of her! She is doing
black magic. ’ But the king investigated, heard and was delighted. He invested
her with the turban of the chief-queen.

It is the same with self-reproach, like this, ‘Soul, wandering in the world of
transmigration, in animal and infernal births, you have somehow come to human
birth and acquired faith, right knowledge and right conduct Thanks to them you
now deserve to be respected and worshipped by all. Do not take a sense of pride
there from, thinking that you are very learned and so on. Do not behave in a
wrong way. If you happen to behave in a wrong way, you will have to suffer
from it’

7. Blame (AvC II60, 13-61J).

Blame {garaha ) too is sixfold It is illustrated by the example of the lady who
killed her husband (pai-mariya).

There was an old brahmin professor and his wife, who was young. While
giving oblations to all the gods, she used to say that she was afraid of crows so
that, every day, pupils appointed by their professor used to guard her, holding
bows in their hands. One of the pupils noticed ‘This girl is not innocent. She is
an expert.’ Then he started spying on her.

One day, she went to visit a mendicant and crossed the Narmada river with
a pot. One of those crossing the river with her was seized by an alligator. He
started to hit the animal.

‘Close his eyes,’ she advised. He did so and was released

‘Why did you cross at a bad ford?,’ she asked him.

The pupil turned back reflecting on all that. The following day she again gave
oblations and it was this pupil's turn to guard her. He said:

1. “In the daytime you are afraid of crows. At night you cross the Narmada.
You know the bad fords and you know that alligators' eyes should be closed.”

STORIES FROM THE AVASYAKA COMMENTARIES

So she understood that he had seen her. She started hanging around him.
‘What! In front of my professor?,’ he said. So she killed her husband She
threw the corpse in a basket and went to the forest in order to leave it there. She
was stopped by a Vyantari deity. She began to roam around in the forest and
was unable to bear the hardships of hunger. The corpse which she was carrying
on her head started dripping. She was blamed by the people: ‘It's a husband-
killer who roams around like this.’ She was smitten with remorse and asked
them, ‘Please give some alms to a husband-killer.’

2. “Addicted to love, I killed my old husband. Longing for a young man, I
forgot family and virtue.”

For a long time she kept falling at their feet, and at the feet of others
likewise. When she fell at our feet, her basket fell down. She gave up worldly
life. Thus, bad behaviour must be censured.

8. Cleaning

Cleaning ( sohf) means annihilati on of faults. It is sixfold, and should be fully
described. It is illustrated by two examples: the example of the clothes (yattha)
and the example of the antidote iagaa).

a. Here is the example of the clothes (AvC II 61,11-13)

In Rajagiha reigned king Srenika. He gave a pair of linen clothes to the
launderer. It was the period of the fullmoon festival (= Holi). The launderer
gave the clothes to his two wives who were going with him. Srenika and his
minister Abhaya went incognito for a stroll to the fullmoon festival. They saw
the clothes: they had been dyed with betel! The launderer’s wives came back and
were rebuked by their husband who cleaned the clothes with saline earth. Next
morning he brought them back. He was asked to tell the truth, and told it.
Srenika was pleased, thinking, ‘What a skillful person he is!’

Similarly, the monk should cleanse himself of all faults by confession and
other means.

b. For the example of the antidote, see the section called Namaskara, above
(AvC I 554,9-13)

Seeing that an enemy army was coming to besiege his town, a king thought
that he had better pollute the water. He summoned the poison-maker. Poison
balls were made. The doctor came with only a very small quantity of poison.
The king was angry, but tie doctor explained, ‘It can affect a hundred thousand
people.’

‘How?,’ tiie king asked.

An elephant whose life was coming to an end was brought A hair on his tail
was raised up. Just through the tip of that one hair the poison was given to him.
It could be seen making him colorless. The whole animal became poison:
whoever eats tins poison becomes poison. Such is the poison which can pierce
a hundred thousand people.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

JL?” Z ,0 , ^ iS effM? I “ dee ‘ 1 ' A *“« ™ applied

p effea 0f ““ Poison ™ diminished and

™*Ih!fhS m °f' '°°’ sbo " ld “““ over O* Prison of spiritual mistakes
with the help of such antidotes as self-reproach and so on.

For all illustrations, the lesson is to be developed accordingly. Thus the
mTcle S r nym0US deSigQati0nS ° f WW-4 have been

C. A collection of thirty-two catchwords defining “Jain Yoga.”

1. Confession (aloyanS); about two wrestlers (AvC 11152,9-15312)

The city was UjjayiM and the king Jitafetru. He had a wrestler called Attana.

te m w«r **“• °" ** tanl. on the seashore

there was the city of Soparaka, the king of which was Simhagiii He used to

ae 7“"“ Wh ° WOn - ABana used 10 *» <° contest, and
year after year, he used to win the flag of victory. The king thought, ‘This man

who comes horn a foreign kingdom always wins. For me it is ^ humiliation ’
Then he went in search of a rival competitor.

str^h W r° driDking SOme melted feL He ascertained his

srtength. When he had realized it he fed him. Attana came back again (Thinkine

** 7 StUng ' C0ntests 1,1 hture he had left his toJr^ith m
He waf ^ S ’ * With0Ut and reached Soparaka).

, ated m 00111681 b y fisherman turned wrestler. He went back

to the place where he lived, thinking, ‘This man has the strength of a you™

person. I am now unfit.' So he went in search of another wrestler. He heard that
there were some in Saurastra.

in^Bhr^r^ 6 ^ he .^ PeDed t0 See a P^ghman in the suiround-
B ^accha, m the village DuniUakuviya. With one hand he was
andling the plough, and with the other one he was pulling up the cotton-plants

ZLT ploughman's wife came with food for her husband. Attana

his W3S a ^ 0f nce md a P ot of vegetables. Hie ploughman took

“w W6nt t0 TeheVe himSelf - Even then ' Attana kept on examining his
S""® t0 everythin8 - At night he asked for a place to stay
nlrnurh ^ h 8131116(1 t0 hlm - During the conversation he asked the

Were ' plou8hmantM tom. The wrestler said,

H^!, t ,rah, P r P T d “ nK ' , "“ cs and P ur 8» tivK - and fed them to the ploughman.

He taught him hand-to-hand fighting. When the time of the great fetival came
again, he wen. there exaefly as he used to do. The firs, day wtenSfil^
place between the two wresflers, _ die fonner codon-man and u?W

STORIES FROM THE AVA^YAKA COMMENTARIES

fisherman-, neither of the two won or was defeated. The king went away in
expectation of the next day, and the two wrestlers went back, each to his own
house. Attana asked the former cotton-man, ‘Tell me, my child, where you have
been hurt. ’ The boy told him. Attana rubbed him and with the help of a massage
he made him like new. The king also sent the former fisherman some persons
to rub him, but he dismissed them, saying, ‘Even the father of this wrestler
would not scare me! Not to speak of this poor boy!’ On the next day, they a gain
fought and were equal. On the third day the fisherman was standing helpless in
the ring, covered in bruises.

‘Cotton-man!,’ Attana shouted and the wrestler pulled his opponent's head as
he would have seized a cotton-plant and it fell to the ground like a pumpkin. He
was congratulated. He went back to UjjayinT and had his share of all kinds of
pleasures. The other one died.

Thus, the flag of victory is the aim to reach. Attana embodies the teacher. The
wresders are the monks. The blows are the errors. The one who makes
confession to his teacher is devoid of thorns and wins the flag of Emancipation
in the ring of the three worlds.

2. Complete discretion (hiraval&va); about two friends (AvC II 153,12-154,10).

And now, to what type of person should one make confession? The one who
does not repeat it to somebody else, — such is the type of person one should
serve. Here is an example.

In the city of Dantapura, there was the king Dantacakra and the queen
SatyavatL She had a pregnancy-longing, ‘How might I enjoy myself in a
mansion made of ivory?,’ she wondered. In order to get ivory the king had a
proclamation made, ‘A suitable price will be paid. But the king will punish the
one who will not give his ivory.’

In the same city lived Dhanamitra, a merchant, and his two wives, Dhana&T,
the elder one, and PadmaSri, the younger one. He loved the latter more.

One day, a quarrel broke out among the co-wives. Dhanairi said, ‘Why are
you so proud? What do you have more than I have? What? Would a mansion
like Satyavatfs be made for you?’

‘If it is not made,’ PadmaM replied, ‘I am no more.’ She locked the door of
her inner-apartments and she remained there. The merchant came back and
asked, ‘Where is Padmairi?’ The female servants told him. He went in there
and tried to placate his wife but she was not placated: ‘If I don't get it,’ she said,
‘I won't live.’

The merchant had a friend, Didhamitra, who came to visit him. He asked
what was the matter. Dhanamitra explained everything. The friend answered,
‘Let the mansion be made. May you not die because of her death; if you die, I
shall also die. The king has made a proclamation. So let us manage secretly.’

Then Drdhamitra took clothes, jewels and lacquered-bangles suitable for the
tribesmen as payment for ivory, and went to the forest. He got some tusks, made

the clever adulteress and the hungry monk

cartS rr.*" im,de b ” dles of era.«, loaded a carnage and

2,1 tey were enterillg ** dty '™
pulled apart by a bull. Suddenly, a tusk fell down. The policemen saw it Th™

arreted Drdhamitra and brought him to the king. He was sentenced to death.

When Dhanamitra learnt about this, he came. He fell down at the king’s feet

and explained, I am the one who had these tusks brought’ When Drdhamitra

was ed questions, he said, ‘I don't know this man. Who is he?’

That is the way they spoke for each other. The king asked them questions

them aSSUra “ CeS of ^ «« whole matter was
revealed. The two men were well-treated and sent away.

Similarly, the acarya should abstain from revealing what has been confessed.

3 . h F J™ y ke . epm i g to reli Sious orthodoxy in difficult situations (avalsu dadha-
dhammaya): about two monks (AvH 667b l-668aj)

wishe^TJm r 6 ^5 l ®f yinr - There Uved v ^, a merchant As he
d g0 J 3 ° Cam pa, he made a proclamation (like Dhanna in the Nava-
. Jf 1 ™ ^ . A monk caUed Dharmaghosa responded to it. When the caravan
had entered far into a forest, it was plundered by tribesmen, and w^sSS

re and there Along with other people the monk had gone deep into the forest
They were eating roots and drinking water. He was also inviteS by them to do

fooi on one side ' « a ■»* ^

en^S^fntT * P10 "l dea,i, ■ •* was not depressed but fell of
endurance, Omniscience came to him, and he was Emancipated

Jden of Y^unl ^ *** WaS Yamuna - To west - to was the

ST Yamunavakra (to the river Yamuna was making a bend) The monk

sawto ? ** plaCS - 7116 happened to pass by aS

or stones over him. The rising of anger made him suffer. He died and vZ

nf m S >at n e ?’ ^ COming ° f gods > wh0 tolled him, and the coming
of Sakra on his celestial car Palaka should be narrated. g

hnf-re' hC bCCame reStless - &tknL threatened him with his thunder-

olt If you leave worldly life, you will be released.’ The king left worldly life
In the presence of an elder he made the following resolution, ‘If, while goJg for
^ms. I remembeu I shall uo, e* aud If I have suufed to eat, i shall feTe fee

„ I ” Z 3y : ir /* ? oneli Hal this Loid did not take food even for one dav
He suffered physically. Danda suffered mentally. y *

^Penance observed without support (anissiovahana): about the teacher
Mahagin and others (AvC II 155,9-157,13). reacner

The monk Sthulabhadra had two disciples, Aryamahagm and Aryasuhasdn
Maha^n was Suhastin’s preceptor. Mahagiri entrusted ingroup tfZnE^o
Suhasnu. Though fee W mligtous way of life had beca£ olokfe. te dS

STORIES FROM THE AVASYAKA COMMENTARIES

not want to be connected anymore with the Community, and albeit living inside
the Community, he used to practice spiritual exercises proper to the Jinas' way
of life . 4 During the course of their religious wandering, they reached Pataliputra.
There lived the merchant Vasubhuti. After having heard the Law from them, he
became a true Jain layman. One day he said to Suhastin, ‘Venerable master, you
have given me the means to be saved from the world of transmigrations. I have
explained it to my relatives, but it does not appeal to them. Maybe you could
just happen to go to them and tell them.’ Suhastin went there and taught the
Law. Then Mahagiri entered. When he saw him, Suhastin immediately got up.
Vasubhuti asked, ‘Do you also have another teacher?’

Suhastin answered by praising Mahagiri's qualities: ‘The Jinas' way of life has
disappeared, but even so he practices spiritual exercises proper to their rule.’
Thus Suhastin spoke at length of Mahagiri. He gave the layman’s vows to
Vasubhuti and left

When Vasubhuti’s relatives had taken their food, he said to them, ‘Make sure
that some food remains left over, in case a monk of this quality comes. A gift
of this kind would yield good results.’ On the following day, Mahagiri entered
the house for alms. Seeing such an extraordinary happening, he considered the
matter to see whether the food was suitable from the four viewpoints . 5 He
understood that he had been recognized, and left without taking this food,
saying, ‘You have made this food not proper for me.’

‘How?,’ Suhastin asked.

‘Because yesterday you got up for me to show me respect.

Then Mahagiri and Suhastin left for Vaidiga. After they had worshipped a Jina
image there, Mahagiri left for Elakaksa in order to visit the sacred spot
Gajagrapada.

Why was this place named Elakaksa?

In former times it was the city of Da^arnapura. A Jain laywoman of this city
was married to a non-Jain . When she used to observe the necessary duties
prescribed for the evening and to abstain from food, he used to make fun of her,
saying, ‘What? Would anyone get up at night to eat!’ One day he said, ‘I shall
also abstain from food at night.’

‘You will fail,’ she replied.

‘Have I ever gotten up to eat?,’ he said. So she allowed him to take the vow.
A deity thought, ‘He makes a mockery of this true Jain lady. So let me teach
him a lesson today. ’ The husband's sister also lived with the couple. At night
the deity assumed her appearance and came with a delicacy. The man started to
eat it The Jain lady wanted to stop him, but he said, ‘O stop chattering. I don't
care a hoot for what you say.’ The deity gave him a blow. His eye-balls fell to
the ground. Fearing that dishonour would come on her, the Jain lady stood in
kdyotsarga. 6 At midnight the deity came and asked her why. ‘To avoid
dishonour coming on me,’ she answered So the eyes of a ram which had just

the clever adulteress and the hungry monk

M Se h r„ r r “soM ft*‘ m0mtog «* ' You, eyos

layman. o“ of S It. ? “ and **«“« - <me L

you come from?,’ the reply was ‘From tho ple “ sed t0 ask> <Where do
lives.’ (According to others’ it was’the kina fnT ram ‘ eyed man

So Da&mapura came ,o be’ known as mM^f***™ ^ ™ m ‘‘' eye<1) -

4^-2^5Ssr'ssr ,fc '-- fc «*

“■“S’" “ Ved 1116 D ^-

on Mount *“*? “ k Pta “

has never been worshipped before by iZ„J L P K he

mind and came. As for the kin 0 k y understo °d what he had in

worshipped the Lord in great ma^^ncTs^ ^ magn . ificence ’ md
magically provided the elephant weight tusl^On h A ^ 5vaiia - He
produced eight ponds on earh nf tho, a- ° n each of ^ tasks he
eight leaves and ^n each of thfl^ P °f ? lght l0tUSes> on each ofth e lotuses
tZ th l thilty - tW0 W of dramatic shows.

nghn Then, ^ *T “ »

Mount Da^amakuta. Hence then*™ nf f eet were mipnnted on

tiptoes’). Seeing such a wonder. DaSarnabhadnS^'H^dd^^
such magmficence? Sakra has practiced the Law T u if W 1 aCquire
le* worMiy life. Such was d/otrgin *' ^ d

b“^rr S uir h «

of monks entered the house 3 5S2iT^SSjS1£“* ° f ^ pab
Where are you from, monks?,’ she asked.

We belong to Suhastin, ’ they said ‘We are lnnUrw, t ,
showed them the cart-shed. They stayed^ g * ^ t0 Stay ’ She

£L*!££ir*t ** ,eacher Was the lesson called ’Nalint-

sleep he heard something ThinkhtTZ ft ma " S ‘ 0 ”' “ ** wote “P *»»»

monks’ ZlZZ^ed^ ZT m ^ dhiSfMmerbinb! ’' v ®'»' | te

Nabntgutma f am “Je ^

STORIES FROM THE AVASYAKA COMMENTARIES

life for a long time, but I shall endure fasting unto death.’ Suhastin refused
because the boy had not asked permission from his mother. So Avantisukumala
pulled out his hair himself. In order to avoid his taking the ascetic’s marks
himself, Suhastin finally gave them to him.

In a cremation-ground there was a thicket of kanthara-tiees. There the boy
renounced all food, preparing himself for a pious death. Attracted by the smell
of the blood which was flowing from his tender feet, a female jackal and her
young came. The mother ate one leg, the young, the other one. They first ate the
knees, then the thighs and the belly. Avantisukumala died. Perfumed water and
showers of flowers poured down from the sky. The teacher made confession.
His wives asked questions among themselves. The teacher told them what had
taken place. The pious Bhadra went to the cremation-ground along with her
daughters-in-law. All of them left worldly life. One of them who was pregnant
drew back. Her son had a temple built in that place. It has now become a Saiva
temple, adopted by the Hindus. This is narrated in the Uttaraculika. 9
[5. Learning (sikkha): From the foundation of Rdjagrha to Bhadrabahu and
Sthulabhadra (AvC II 157,14-188,10)

[See E. LEUMANN, TJbersicht iiber die Avakyaka-Literatur. Hamburg,1934,
p. 24b, 37-27b,6; Nalini BALBIR, paper to be published in Bulletin d'Etudes
Indiennes 6.1988].

6. Not taking care of one’s own physical condition (nippadikammaya): about
a young man whose behaviour should not be followed (AvC II 188,11-189,3).

In the city of Pratisthana lived the merchant Nagavasu and his wife Nagairi.
Both were true Jain devotees. Their son Nagadatta had no taste for sensual
pleasures and left worldly life. He observed that the Jinas were worshipped and
respected. (This should be fully described. The full description of those monks
who were observing kdyotsarga is also to be supplied). He said, ‘I shall observe
the Jinas’ religious way of life.’ 10 His teacher refused, but the boy did not care
and thought that he would observe it without anybody's help. He went away, and
observed kdyotsarga in some secluded Vyantara-temple. In order to prevent his
death a deity endowed with right faith took the appearance of a woman and
came to his side with some food. She worshipped the Vyantara and said, ‘Take
this food, you fasting ascetic.’ He took rice with sesamum and various eatables.
After having eaten, he again stood in kdyotsarga. (Those who follow the Jinas'
religious way of life do not sleep). He had dysentery. The deity informed the
boy's teacher, ‘Your pupil is in such and such a place.’ Then some monks were
sent to fetch him, and they brought him back. The deity said, ‘Give him some
bilva berries. The dysentery ceased. He was then taught not to treat his body in
that way.

7. Not longing after fame (annayaya): how the monks Dharmaghosa and
Dharmayasas practiced penance (AvC II 189^-191,6).

the clever adulteress and the hungry monk

Z? 2, ^ ^ ™ Aji,asera - ^ 1—

Now, in UjjayinI lived Pradyota's two sons p-siata n ^ ^

left worldly life. Palaka was placed on the threne He Zd 1° P P° p51aka

dhana and Avantivardhana Palato ^ A . e - He had two sons, Rajyavar-
dhana as crown-p^d - **»»

“ a “ <*

DharinI whom he had seen in fi.n k the imsiispecting and trusting

messenger to her. DharinI refused his He^n^thf' *** *

and again, but she replied contemptuously ‘rwt *e messenger again

front of your brother?’ Then the tog killed him fThe ^ “

supplied). g ^ d ( ^ rhe ^ description is to be

10 h “ t a «« - *
along. In KauSambi she asked Jain mine f 7**° W3S 3 Jam iayman md wen t
in *yo«ar g <, in

bowed down to them Since che Z • A , Iang ' ^arim went there and
allowed to enter monastic life Inan’ 0DS1 ^7 l ° ^ 3 ^ 3in laywoman > she was

With her name and her ornaments ni 1 3p K 3 ? ne . nts - She du S U P die seal
palace, and remained hidden. ' e y in the court-yard of the

°\ tt fa Kmce 0f "* P***- attneted by the glitter of
tadrS? ““ T 4 ■“>ta ohief-queen (He"

child (ba s TZllT "**, b ? ^ she ““ the

s sirsSd^ 5 ' a ~ he “ta s rtaSr°^;

hastened to Kausambl with all his foSf * refUSed t0 ^ “ Avandsena

STORIES FROM THE AVA^YAKA COMMENTARIES

As for the two monks (Dharmaghosa and Dharmayasas), after the completion
of the funeral rites, the first one thought, ‘Let me also get such glory as
Vinayavatl,’ and he renounced eating right in the city, preparing himself for a
pious death. The second one, Dharmayasas, who was not longing for splendour,
renounced eating in a lonely place, inside a mountain cave, on the bank of the
Vatsaka river, between KauSambI and UjjayinI.

Avantisena besieged KauSambl. The population was in distress, so no one
went to see Dharmaghosa, who finally died without having obtained what he
desired. As there was no way out through the gates of the city, he was thrown
over the wall. The nun DharinI then thought, ‘Let me disclose my secret so that
the people will not suffer.’ She entered the ladies' apartments, and taking
Maniprabha aside she said to him, ‘Why are you fighting against your
brother?’ 12

‘How?,” he asked. Then she told him everything in due order. ‘If you don't
believe me,’ she added, ‘then ask your adoptive mother.’ 13 He asked her. She
understood that the secret had certainly been disclosed, and she told him what
had happened. She showed him the seal with the name and the ornaments
belonging to Rastravardhana. Now convinced, he said, ‘If I draw back, I shall be
dishonoured,’ and he added, ‘Tell the matter to Avantisena too.’

‘All right,’ she agreed, and went out. Avantisena was informed, ‘The nun
wants to see you.’

The nun came in. No sooner had her personal servants seen her feet, than they
recognized her. They fell at her feet, and burst into tears. Avantisena was told
that she was his mother. He too fell at her feet, bursting into tears. Dharihl
explained everything, that Maniprabha was his brother.

The two kings met outside. They embraced each other and burst into tears.
They stayed for some time in KauSambl. Then the two of them hastened to
UjjayinI. Their mother too was taken there together with the chief-nua They
reached the bank of the Vatsaka river. Seeing the monks of this country
climbing up and down to pay their respects to Dharmayasas, they asked them
questions. Then the monk was shown respect by them too. On the next day, the
king also hastened to that place. The nuns told him , ‘He has completely given
up eating, so we shall stay with him.’ Then the two kings also stayed. Every
day, they worshipped DharmayaSas. The monk died. Then the kings went away.

Thus, though he was not longing for worship, this monk got it, while the
other one, who wanted it, did not get it.

8. Not being greedy (alobha): about Ksullakakumara and others (AvC II
191,7-192,11).

There was a city Saketa. The king there was Pundarika, the crown prince
Kandarika. The crown prince's wife was YaSobhadra. Pundarika desired this
lady. The crown prince was murdered. The lady went to Sravastl. She had just
become pregnant.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

The religious teacher was Ajitasena, the chief-nun Klrtimatr. Yaiobhadra
became a nun at her feet (One should supply here the same full description as
in the case of Dharini 14 except that Yaiobhadra did not leave her child). She
gave him the name of Ksullakakumara. He became a monk. When he became a
young man, he thought that he would not be able to bear the religious life. He
took leave of his mother, ‘I am going,’ he said. She instructed him. Even then
he did not want to stay. Then she said, ‘Come now, for my sake enter the
religious life for twelve years.’ He agreed to do so. Again, he wanted to take
leave. ‘Ask leave from the chief-nun,’ his mother replied. She told him to stay
for twelve years. The preceptor said twelve years. The religious master said
twelve years. In all, it made forty-eight years. Still, he did not want to stay.
Then they let him go, but his mother said, ‘Do not roam here and there Go
chrectly to your grandfather Pundatika. See, I took with me this seal with a
name which belonged to your father, and also this precious blanket Take them
and go.’ Ksullakakumara went to the city. He spent the night in the cart-shed of
the king intending to meet the king on the next day.

That very night a dancer was dancing, and Ksullaka too attended the show
with the audience. It so happened that after having danced the whole night, at
dawn the dancer fell asleep. Then her manager thought: ‘The audience' is
satisfied. Much money has been earned. If at this point she becomes careless,
we shall be offended.’ Then he sang the following song:

You have recited well, you have sung well, you have danced well, O Hark
^eepr^ AftCr haVing St00d 61111 f ° r l0Dg nights ’ don,t careless through

Ksullakakumara left her the precious blanket Die crown prince Ya^obhadra
was there. He gave her a pair of earrings, worth 100,000. There was also
Srikanta, the caravan-leader’s wife, who gave a necklace, the minister
Jayasandha, who gave a sword, the elephant-driver Kamapala, who gave his
hook. Whether one was satisfied, displeased or no matter what he paid, everyone
was noted down. If the name was known, all the better. If not, a vertical line
was written down. In this way, note was taken of everyone.

The next morning Ksullaka was called and asked, ‘Is it you who gave the
blanket?’ He told all his story, that his father had been murdered, that he was
not able to tolerate the right life, that he had come to the king's feet in order to
take the kingdom. The king agreed to that, but Ksullaka said, ‘Enough of that.
The dream is over. When I die, let the self-control which I have previously
observed not go to waste.’

The crown prince explained, ‘I had a plan to commit a murder. The king is
old and I thought he would not give me the kingdom.’ He, too, refused the
kingdom, though the king was ready to give it to him.

The caravan-leader’s wife said, ‘As my husband has been absent from home
for twelve years and is continuously on the road, I was thinking of taking
another man.’

STORIES FROM THE AVASYAKA COMMENTARIES

The minister confessed that he was preparing a plot together with some other
kings.

The neighboring kings had told the elephant-driver, ‘Kill this elephant or
bring it to us.’ The king told them to do so, but they too refused. They followed
the path opened by Ksullakakumara and entered the religious life. All of them
gave up their greed.

9. Forbearance (titikkha); success in a svayamvara (AvC 1448,10-450,10). If

There was a city Indrapura. The king there was Indradatta. His dear and
beloved queens gave him twenty-two sons. (According to others, they were all
bom from only one queen). Each in bis individual kingdom was as dear to the
king as his own life. The king had also married the only daughter of his
minister, but had soon lost interest in her. One day, the king saw her as she had
just finished her bath. ‘Who is she?,’ he asked.

‘Your queen,’ was the reply. Then he spent a night with her. She normally
took a bath following her monthly courses; now she became pregnant She had
been told before by the minister, ‘When you are pregnant, you should tell me.’
So she informed her father of the day, and also of the hour, the exact moment
and what the king had said to her as a welcome. He took note of everything on
a tablet, and kept it safe until a boy was bom after nine months. On that very
day his servants’ children Aggiyaa, Pawayaa, Bahuliya and Sagaraa 17 were also
bom. They all shared the same birth day.

The minister took the boy to the schoolmaster, who made him learn the arts
of writing, counting and so on. While the schoolmaster was teaching the boy,
the servants’ children used to annoy him, and because of the lingering effects of
their past deeds to beat him too, 18 but he did not care about it a bit, and learned
the arts. Die twenty-two princes also were made to learn, but they used to butt
with their heads the master to whom they were entrusted. And when the master
beat them, they would tell their mothers. They would say, ‘Is it so easy to give
birth to a son?’ So these children did not leam anything.

And at that time in Mathura, the king Jita^atru had a daughter named
Siddtrika. (According to others, her name was Nirvrti). She was led to the kin g
fully adorned. The king said, ‘Whomsoever you like as a husband will be
yours.’ She considered, ‘Let whoever is a brave and valiant hero be my
husband. Die king will give him his kingdom.’ So takin g with her a military
force and chariots she left for Indrapura.

The numerous sons of king Indradatta were there (Or: a messenger was sent
^ all the kings were invited to come). Indradatta came to know about the girl's
Arrival. Flags were erected. An arena was prepared. Eight wheels were
“regularly whirling around on the same axle. A puppet was placed in front of
foom. The challenge was to hit it in the eye.

With full equipment the king came out together with his sons. The princess,
beautifully attired, was standing on one side. (The arena and the kings, the tax-

THE CLEVER ADULTERESS AND THE HUNGRY MONK

collectors die soldiers, the chiefs are to be fully described following the account
° Draupadl ^ king’s eldest son was a prince called Srfmalin. He was told
My son, you can have this girl and the kingdom provided you hit this target.’
The prmce was glad, thinking that he was surely more capable than all the other
fangs. He was mvited to hit it But he was not at all an expert. In the middle of
at gathering he was not even able to hold the bow. Somehow he finally held
xt and shot, ‘Be that as it may,’ he thought. The arrow broke. Similarly, another

one lost one arrow, another one two, another one three. Others even shot
outside.

The minister had also informed his grandson. He had brought him on that day
and so he was present at the gathering. The king was in complete distress,
claspmg his hands together, ‘Alas, I have been humiliated!’ The minister asked
Why, my Lord, are you distressed?’

‘They have brought dishonour on me,’ the king said.

‘But you have another son, who is an expert, 1 the minister replied. ‘He is the
pnncc Surendradatta. Let him be tested too.’

‘Where does this son of mine come from?,’ the king asked.

The circumstances of the boy's birth were explained to him. The king was
happy and said, ‘If you shoot through these eight wheels you will have the good
fortune to get the happiness of the kingdom and the girl Nirvrti.’

Then the prince took his place, seized the bow and shot an arrow in the
direction of the target. The four servants' children were beating him from all
sides. The other men were standing at his side with swords in their hands. The
twenty-two pnnees also created especially perverse hindrances. But the boy
bowed down to his master, the king and the audience. His master also was
frightening him, ‘If you miss the target these two men will make your head fall

But Canng a bit about to®* men > ^ princes or the four servants'

children he estimated the holes of the eight cart-wheels, aimed through the
holes when they became as one in line, and with an undeviating eye, not paying
attention to anything else, he pierced the puppet in the eye.

There was loud applause and cheer. He won the girl.

To get human birth is as difficult as it was to bit this target. 20
10. Straightforwardness (ajjava); about two pupils (AvC II 193^-9)

In Camps there was the teacher KauSkaiya. He had two pupils. One had a
handsome body. Therefore he was called Arigaisi. The second one was called
Rudraka. He was a pickpocket. The two of them were sent to fetch wood.
Anga^i came back with his load of wood. As for the other one, he enjoyed
himself during the day, and in the evening remembered his task. He then
astened to the forest and there saw Arigarsi coming with his load of wood. He
thought, I am going to be thrown out.’

Now, a female cowherd called Yogayasa, who had brought her son Panthaka
his meal, was coming with a load of wood. Rudraka killed her with a club, took

STORIES FROM THE AVASYAKA COMMENTARIES

her load of wood and returned by another road, ahead of Arigarsi. Trembling he
gave the wood to his teacher saying, ‘Your nice pupil has killed the poor
YogayaSa.’ (A full description is to be supplied here). Arigarsi came back. The
teacher expelled him. He retired to a forest and kept thinkin g He conceived
good thoughts, remembered his previous births, practiced self-control and
reached Omniscience. The gods extolled him. The gods said that Rudraka had
accused him wrongly. Then the people blamed Rudraka and he thought, ‘It is
true .that I have wrongly accused Arigarsi.’ Through thinking he was En¬
lightened. He became a Pratyekabuddha. The brahmin and his wife left worldly
life. The four of them were Emancipated.

11. About purity or hearing (sui: Sk. suci/sruti): about a merchant; then
about Narada.

a. AyvH 705a,7-705b,3.

There was the city of Saurikapura. There lived the yaksa Suravara. There also
lived the merchant Dhananjaya and his wife Subhadra. They bowed down to
Suravara. Since they wanted to have a child, they entreated him and promised
him a gift. ‘If a son is bom to us, we shall sacrifice a hundred buffaloes to you.’
They were successful. The Lord held his general preaching with the hope of
Enlightening the couple. The merchant went to attend it. He was Enlightened. ‘If
the yaksa allows me, I shall take the layman's vows.’ The yaksa was appeased.

According to others: when the merchant had taken the vows, the yaksa askf-H
for the buffaloes. Out of compassion for living beings, the merchant refused to
give them. He made a hundred pieces of his own body, and prepared several of
them, t hink i n g, ‘How lucky I am since I have spared living creatures this pain.’
Having put to the test this man's magnanimity, the yaksa himself was Enlight¬
ened. Or: he made flour-bulls 21 and gave them to the yaksa.

b. AvC fl 193,13-194,12.

The Lord had two disciples, Dharmaghosa and Dharmaya^as. They were
reciting the Scriptures at the foot of an asoka tree. They stayed there in the
morning, but as in the afternoon the shade did not move, one of them said, ‘You
have magic power.’

‘No, you have,’ the other replied. The first one went to a secluded place to
relieve himself, and the shadow stayed the same. The second one too, and it
stayed the same. Then they realized that neither of them had any magic power.
They asked the Lord, who said:

Here in Saurika in the time of king Samudravijaya, there was a non-Jaina
ascetic called Yajnayasas and his wife Somamitra. They had a son, Yajnadatta
30(1 a daughter-in-law, Somaya^a, who gave birth to a son, Narada. They lived
0n the crumbs that they could pick up. They used to eat one day and fast the
day. In the morning they used to leave Narada at the foot of this asoka tree
go gathering their crumbs.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Now, it happened that Jimbhaka gods attending on Kubera came that way and
noticed the boy. Investigating by means of their avadhi- knowledge, they
understood that the child had fallen from the world of gods, and out of
compassion they stopped the shade above him. So much for the question
concerning the asoka tree and the origin of Narada.

When he was grown up, the Jrmbhaka gods taught him the magical sciences,
the so-called Prajnapti-sdence and the others, so that he was able to wander
through the sky with a pot made out of glass and shoes made out of jewels.

One day he went to Dvaravatl, and was asked by Krsna, ‘What is purity?’ He
was unable to unravel this question. He delayed giving an answer and making
an excuse he left for Purvavideha. There the Vasudeva Yugabahu was askin g
the Tirthamkara Slmandhara, ‘What is purity?’ and the Tirthamkara answered,
‘Purity is truth.’ With this one word the Vasudeva understood everything. Then
he went to Aparavideha. The Vasudeva Mahabahu was asking exactly the same
question of the Tirthamkara Yugandhara, 22 and he too understood everything.
Later on, he went back to Dvaravatl and said to Vasudeva, ‘What did you ask
me at that time?’

‘What is purity?’

‘Purity is truth,’ Narada said.

‘And what is truth?,’ Krsna asked. Again, Narada was confused. Vasudeva
blamed him, saying, ‘Where you put that question, you should have put this one
too.’

‘I have not asked the Master about truth,’ Narada replied. He started thinking.
He remembered his former births and was Enlightened. He then pronounced the
first lesson, “he says what is worth learning.” 23

12. Right faith (sammaditthi): about a painting (AvC II 194,13-195,4).

In Saketa lived the king Mahabala.

He asked, ‘What do I not have that other kings have?’

‘A hall of paintings.’

It was caused to be built Two famous artists were appointed. Vim ala and
Prabhasa. They were separated by a curtain as they painted. The first one
painted, the other one prepared the floor. The king was happy with the first one
and treated him well. When asked, Prabhasa said, ‘I have prepared the floor; at
the moment I am not painting.’ The king was wondering what that floor looked
like. He went to see. The curtain was removed. The painting of the other artist
could be seen on the floor. The king became angry. Prabhasa explained the
matter to him, saying, ‘The light is reflected here.’ The picture was covered. He
saw only the plaster and was happy. ‘All right,’ he agreed.

Similarly, right faith should be practiced with utmost purity.

13. Concentration fsamahi,); about the young Suvrata ("AvC II195, 5-10).

STORIES FROM THE AVASYAKA COMMENTARIES

There was the city SudarSanapura. There lived Susunaga, a householder and
his wife, SuyaSa. They were good Jaina devotees. They had a son, Suvrata. His
development as an embryo went well. He had an easy birth. He grew up well
too. But as he reached marriageable age, be was Enlightened. He took leave of
his family and left worldly life. He assumed the rules of the solitary religious
life. Sakra praised him. The gods put him to the test in a friendly way. One said,
‘May he be lucky, this chaste young man!’ Another added, ‘Who is unlucky
since he has broken the continuity of his family!’ But the young Lord remained
indifferent Similarly, the gods showed him his parents being addicted to the
objects of the senses or speaking badly of him when they were about to die.
Even then, he remained indifferent Then the gods magically produced the
various seasons. A heavenly lady gave him a passionate glance, embraced him
and gave long sighs of delight. 24 Even then, he became still more resolute in
self-control. He reached Omniscience and was finally Emancipated.

14. Following straight behaviour (ayarovaga): about two brothers (AvC II
195,11-195,4).

In Pataliputra lived the brahmin HutaSana and his wife JalanaiikM who were
good Jaina devotees. They had two sons, Jalana and Dahana. All four of them
left worldly life. Jalana was straightforward, but Dahana was very deceitful.
When told to come, he went; when told to go, he came. He died without having
repented.

The two brothers were bom again in the Saudharma heaven, as members of
Sakra's internal assembly. They lived there as gods for five palyopamas. The
Lord came. His general preaching took place in Amalakalpa in the park
Amraiala. The two gods came there and gave a show. One said that he would
magically produce something straight and produced something crooked, and
vice-versa. The other one said that he would produce something straight and did
so, or something crooked and did as he said.

Seeing all these transformations, Gotama asked the Lord. Then the Lord
explained that all this was the despicable result of illusion. Jalana, who acted
according to straight behaviour, reached Emancipation.

15. Being well-behaved (vinayovagaj: about the young Nimbaka (AvC II
196J-14).

The city was Ujjayinl. There lived the brahmin Ambarsi and his wife Maluka
who were good Jaina devotees. Maluka died. Together with his son the brahmin
left worldly life. The boy was ill-behaved. He used to throw thorns on the
latrines, to sneeze while the monks were reading and studying, or to create
disturbances when the exact moment came for them to do something and thus
ruin that time for their religious acts. In every matter he used to behave in the
way opposite to good conduct. Then the monks said to their superiors, Either
he goes or we go.’ The boy was thrown out. His father, too, followed him. They
went to the feet of another teacher. There also the boy was thrown out. It is said

THE CLEVER ADULTERESS AND THE HUNGRY MONK

that the same thing happened at all the five hundred monasteries of Ujjayinl. He
was thrown out of all of them.

The poor father went to relieve himself. He wept

‘Why are you weeping, daddy? the boy asked.

‘You really deserve the name of Nimbaka,’ the father said. ‘Because of your
miserable behaviour, I too have no place to stay, and it is not possible for us to
return to worldly life!’ Then the young boy also became upset and he said,
‘Daddy, let both of us together find some place.’

‘We shall not find any place,’ the father replied.

Then, when they went to some monks, the monks became very agitated. Their
superior said to them, ‘Don't be like this, brothers. They will be guests for
today. Tomorrow they will go.’ But the father and the son stayed. The young
novice examined the latrines three times a day. 25 (Here right conduct observed
by him is to be fully described). The monks were satisfied. Nimbaka became the
best of the novices. He served the five hundred monasteries of Ujjayinl with the
utmost zeal. They would not let him go. Thus, later on he became in every way
well-behaved.

16. Being of resolute mind (dhii maij; about Pandusena's daughters (AvH
708b,g-709a,6).

There was a city Pandumathura. There lived the five Pandavas. They left
worldly life and placed their sons on the throne. They hastened to Lord
Aristanemi's feet. They wandered in Hastikalpa looking for alms. While
wandering, they came to know about Lord Nemi’s death. They rejected the food
and the drink they had got, and on Mount ^atrunjaya, they completely gave up
eating, preparing themselves for a pious death. They reached Omniscience and
were Emancipated.

In their family there was another king whose name was Pandusena. He had
two daughters called Mati and Sumati. As they wanted to visit the Jaina temples
in Gimar, they embarked on the boat called “Bull of Waters,” going towards
Saurastra. A portent occurred. People prayed to Rudra and Skanda. As for the
two girls, they earnestly concentrated on self-control, thinking that death had
come. The ship was wrecked. They gained self-control and the state of
Omniscient beings. They died and were Emancipated. Their corpses were carried
away somewhere. Susthita, the master of the Lavana ocean, extolled them A
divine illumination was produced there. Thus it became the sacred place called
Prabhasa (“Light”).

17. Disgust towards worldly life (samvega): about Candrayasd, Sujata and
others (AvC II 197,8-200,10).

In Campa there lived the king Mitraprabha and his queen Dharinl, the
caravan-leader Dhanamitra and his wife DhanairL After hundreds of prayers to
the family deity DhanaM gave birth to a son. People used to say, ‘Who is boro
in such a family which has wealth in plenty has a good birth.’ Therefore, after

STORIES FROM THE AVASYAKA COMMENTARIES

the regular twelve days had elapsed, the boy was named Sujata (Well-bom). It
happened that he was as beautiful as a young god. His charm was a subject of
conversation. So other people also came to know about it Our heroes were good
Jaina laymen.

In that same city lived the minister Dharmaghosa and his wife Priyarigu. She
heard what Sujata was like. One day she told her servants, ‘When Sujata
happens to pass by, tell me, so that I see him.’ Once the boy, surrounded by a
group of friends, happened to come by that way. The servants informed
Priyarigu. She came out, and the other co-wives came too. On seeing Sujata they
said, ‘She is lucky whose lover he will be!’

One day the ladies were talking together, ‘What charm he has! ’ Priyarigu was
providing Sujata with clothes and ornaments. (They should be fully described).
She had a good time with him. So time passed. (The loveliness of his hands
should also be fully described). Then came the minister. He walked slowly so
that the harem should not suspect anything and he looked through the keyhole.
He saw Priyarigu engaged in sexual intercourse. He reflected that the harem had
been violated, but said to himself, ‘Let this matter remain secret in order to
avoid the ladies becoming even more unrestrained if the secret is disclosed.’ He
wanted to murder Sujata, but he was scared because the boy's father was well
treated by the king. Thinkin g that he should not kill him himself, he looked for
a stratagem. He found one.

One day, Ire managed to have a forged letter written by the spies. The letter
was supposed to have come from a feudatory opposed to Mitraprabha. It was
addressed to Sujata and said, ‘Kill Mitraprabha. You have his complete
confidence. You will get half the kingdom.’ The letter was brought. The minister
then transmitted it to the king, who was furious. The authors of the letter were
sentenced to death, but the minister hid them. Mitraprabha thought, ‘If Sujata's
murder comes to be known by the people, there will be unrest among my
citizens; and much to my shame that king would see to it that all knew about
my act. So I shall kill Sujata through a stratagem.’

At one border of Mitraprabha's kingdom there was a city named Araksuri.
‘Die ruler of that place was Candradhvaja. Mitraprabha sent him a letter saying,
‘I am sending Sujata to you. Kill him.’ He then called Sujata and told him, ‘Go
to Araksuri. There become the king's confidant and look into his affairs.’ Sujata
we nt to Araksuri. Candradhvaja saw him and thought, ‘Let me first make him
1 trust me. Then I shall kill him.’ Everyday they used to have a good time
f together. Seeing his beauty, his character and the way he behaved, Candradhvaja
I understood that he had probably violated the harem, and that this was the reason
; wh y he should be killed. But wondering how he could destroy such beauty, he
| took him aside, told him the whole story, and showed him Mitraprabha's letter.
| 4 Do as you feel,’ Sujata said.

I I shall not kill you,’ the king answered. ‘Do one thing. Remain hidden.’

THE CLEVER ADULTERESS AND THE HUNGRY MONK

And Candradhvaja got him to marry his sister CandrayaSa. How awful! She
had a skin-disease. He lived with her. Sexual intercourse made the disease grow
SujSta too slowly contracted it Thanks to him, CandrayaSa too became a good
Jama laywoman. She was thinking, ‘It's because of me that he also has been
rurned ’ and she felt disgust towards worldly life. She gave up eating, preparing
herself for a pious death. Sujata himself took care of her funeral.

CandrayaSS became a god; she made use of ava^/»'-knowledge. She saw the
situation and came to Sujata, bowed down to him and asked, ‘What can I do’’
He too felt disgust towards worldly life and thought, ‘If I can see my parents I
shall leave worldly life.’ The god magically created a rode above the city The
inhabitants came with incense in their hands, fell at the god's feet and politely
asked about the incident. The god scared them, ‘Sons of a slave, Sujata, a true
Jaina devotee, has been ill-treated by the minister in spite of his innocence. I
shall make powder of you, and I shall release you only if you bring him here
and please him.’

‘Where is he?’

‘In the garden,’ the god said.

The king went there with the citizens and apologized. Sujata took leave of the
king and of his parents and left worldly life. His parents too did the same. All
reached Emandpation.

As for the minister Dharmaghosa, he was sentenced to banishment. Later on
his qualities became known. ' '

1. “As the eyes, so the character; as the nose, so the straightforwardness; as
beauty, so wealth; as the character so the qualities ”

Or:

2 “With half-dishonest and half-straight people men are half-dishonest and
half-straight With dishonest ones, they are dishonest. With straight ones, they
are of straight behaviour, having seen how their hands and feet, their ears,’ then-
nose, their teeth and their lips are.”

Later on, he also felt disgust towards worldly life, thinking that he indeed had
been responsible for Sujata's ruin because of his desire for pleasures. He

departed. His wanderings led him to Rajagiha. He left worldly life at the feet of
an elder.

In the course of his religious life, Bahu&uta (viz. Dharmaghosa) reached

AT^ tt T Ura " The 111161 of ^ place was Abhagnasena. Varatta was his minister.
While he was wandering for alms, Bahiriruta went to Varatta's house. A dish of
muk-nce dressed with butter and honey was brought. A quarrel broke out, and
a drop (of blood) fell in the dish. BahuSruta did not want this dish on which
something had fallen. Varatta saw all that from a window. Then flies came
oown and landed on the rice. A pet-cuckoo wanted to catch the flies. A cat ran
after the bird. A neighborhood dog ran after the cat The house-dog too ran after
him, thinking that the cat was his. Both started a fight. The dogs' masters too

STORIES FROM THE AVAS YAKA COMMENTARIES

stood up. Scuffles broke out all round. Everybody went out The guests joined
forces and went out. It became a very big fight. Varatta thought that this was the
reason why the monk refused the food. This led him to good thoughts. He
remembered his former births and became Enlightened. A deity brought to him
the necessary equipment.

During the course of his religious life, the ascetic Varatta reached Sum-
sumarapura where the ruler was Dhundhumara. He had a very beautiful daughter
called Arigaravati who was a pious Jain laywoman. A non-Jain lady ascetic
happened to come there and was defeated by Arigaravati in a debate. She felt
resentful about it, and thought, ‘I shall make her fell in a family where there are
many co-wives.’ Thus she drew AhgaravatTs portrait on a board and went to
king Pradyota in Ujjayim. The king saw the portrait and put questions to the
ascetic, who told him who it was. Then he sent a messenger to AngaravatT's
father's territory, but Dhundhumara threw him out, saying, ‘My daughter will be
married for love and if politeness is shown.’

On his return the messenger exaggerated the matter to the king, who became
angry and went out with all his army. He besieged Sumsumarapura. Dhundhu¬
mara stayed inside the city, because he had only a small army.

The ascetic Varatta was standing in kayotsarga in a yatoa-temple located at
a cross-road. The king Dhundhumara was scared because of the power of his
enemy. He asked his astrologer, who said, ‘Wait until I examine the omens.’
Some children who were playing took fright and came crying to Varatta. ‘Don't
be scared,’ he said. The astrologer came back and told the king, ‘Victory will be
yours.’ Then at midday Dhundhumara swooped down on his enemy when he
was occupied with his meal. The king Pradyota, who had besieged the city, was
captured. The gates of the city were locked.

‘From which direction does die wind blow for you?,’ Pradyota was asked.

‘Do as you think right,’ he said.

‘How would the death of such an important ruler help?,’ Dhundhumara
replied. Thus Arigaravati was married to him with great pomp. The gates of the
city were opened, and Pradyota stayed there.

(According to others, his tutelary deity told Dhundhumara to keep a fast The
deity magically produced the children. The omen was obtained.)

One day Pradyota wandered around the city, and seeing that the king
Dhundhumara was not powerful, he asked Arigaravati, ‘How was I captured?’
She explained what the monk Varatta had said. Pradyota went to him saying, ‘I
bow down to a monk who has knowledge of omens.’ The venerable Varatta
became fully aware: from the leaving of worldly life up to the children he had
magically produced, everything came back to his memory.

CandrayaSa, Sujata, Dharmaghosa and Varatta, all reached the Goal through
disgust for worldly life. (According to others, the succession starting with

THE CLEVER ADULTERESS AND THE HUNGRY MONK

7 s worldI) ' “ fe up ,0 Surarabara "'***“ nanated: »■*»

IS. Deceit Ipaiiihij, about Satarahana's minister, and then about two non-
Jam ascetics (AvC II 200,11-201,12).

a. 27 There was in Bhrgukaccha the king Nahapana whose power lay in his
treasury. On the other hand, there was in Pratisthana Satavahana whose power
lay in his army. He attacked Nahapana. As Nahapana was very rich, he used to
give a hundred, thousands, a hundred thousands, or millions to those who would
ring back a hand or a head. So every day Nahapana's men used to kill enemies,
atavahanas men also used to kill and bring back some, but their king did not
give diem anything. As Satavahana had no more soldiers, he retreated The

following year he came again, but then also he was defeated and went away So
time passed.

One day, his minister said to him, ‘Accuse me of some crime, banish me and
imprison some men.’ The king did exacdy so. As for the minister, he left the
place and went to Bhrgukaccha, taking a load of sweet-smelling bads. He stayed

f hT P 1C ' nCWS Spr6ad “ the ne ighboring kingdoms that
Satavahana had thrown out his minister. In Bhrgukaccha nobody knew him. If

somebody asked him, ‘Who are you?,’ the minister said, ‘I have been given the
name of Lord Guggula.’ If anybody recognized him, he gave the reason why he
had been thrown out They considered it was rather trivial.

Then Nahapana came to know about all that He sent some men to Guggula
but Guggula did not even want to hear about becoming Nahapana's minister The
ng himself came. He took Guggula back with him and appointed him The
minister, knowing that he was trusted said, ‘Through good deeds one can get a
kmgdom. Let the path to another birth be prepared.’ Nahapana spent money on
temples, stupas, ponds, and tanks, and thus all the money ran out His former
mimster summoned Satavahana to come. Nahapana again spent everything. He
said to his mimster, ‘You are a resourceful man.’

‘I shall manage,’ Guggula said. ‘Bring the ladies’ ornaments.’

Again Satavahana went back to Pratisthana. Then Nahapana used up the
^ amamera. Wh£n th6y Were 311 S° ne ’ Satavahana was summoned to
come by his former mimster. Nahapana had nothing left which he could give.
He ran away. The city was captured by Satav ahana

b. In Bhrgukaccha there were the teacher Jinadeva and two non-Jain
disputants, the brothers Bhadantamitxa and Kunala. They took the drum out in
order to invite people to challenge them. While going to visit a Jain temple
Jinadeva came to know about it. He took up the challenge. The dispute took
place in the royal court. The red-robed ascetics were defeated. Later on those
two realized that without knowing the Scriptures of these Jains they would never
be able to answer questtons. So they deceitfully left worldly life at Jinadeva's
feet. (See the account of Govinda for the full description). 28 Then they studied

STORIES FROM THE AVASyAKA COMMENTARIES

and understood the Scriptures. They really believed in them and became Jain
monks.

19, Proper behaviour (suvihi): the two doctors.

[See section A, story 1: above pp. 1-3].

20. Obstruction of karmic matter (samvara): about the nun Sri (AvC II
202J-7).

Here is an example a contrario to illustrate obstruction of karman. In
Rajagrha 6renika put a question to Lord Mahavlra: ‘There is one celestial
dancer who gave a show and then went away. Who is she?’

The Lord explained, ‘In Varanasi lived the old merchant Bhadrasena. His
wife's name was Nanda. They had a daughter &ri. She became an old maid and
was never asked for in marriage. Lord Par&va came for his general preaching in
the park of Kostaka. Sri gave up worldly life. She was entrusted as a disciple
to the nun Gopali. She first led her religious life enthusiastically, but later on
she became distressed: she used to wash her hands and feet all the time. (See
the full description in the account of DraupadI). 29 When she was forbidden to do
so, she got up, went elsewhere and settled in a separate house. She died without
having made confession or repented and was bom again on Mount Cullahim-
avanta in a lotus-pond as a gods' courtesan called Sri. She did not practice the
obstruction of karman. One should behave exactly in the opposite way.
(According to others: Srenika put the question because she had the appearance
of a female-elephant and was trumpeting).

21. Refraining from personal faults (attadosovasamhara): about the young
Jinadeva (AvC II 202,8-13).

In Dv&ravatl lived the trader Arahanmitra and Anudhari, his wife. Both were
true Jain devotees. Jinadeva was their son. He became sick and could not be
cured. The doctors said, ‘Eat meat.’ He refused. All the relatives, his father and
his mother, out of affection for their son, gave him permission. He did not want
to, ‘How could I break a vow which has been kept for so long? It is said:

1 . Rather enter a blazing fire than break a vow practiced for a long time.
Rather death, indeed, with perfectly pure conduct than the life of somebody who
failed to observe good behaviour.’

Thus he refrained from personal faults. ‘I am going to die,’ he thought, and
therefore abstained from all reprehensible action. Although he was beyond
reproach, still he practiced abstention from food, etc. He left worldly life. As he
had reached the stage of very pure thoughts, he became Omniscient, and was
soon Emancipated.

22. Refraining from all sensual pleasures (sawakamavirattaya); about a
father and his daughter (AvH 714bf>-715a,7).

In the city of UjjayinI, there was the king Devalasuta, and his beloved wife,
whose name was Locana. One day, this king was lying on his bed, while the
queen combed his hair. She noticed a grey hair and said, ‘My lord, a messenger

THE CLEVER ADULTERESS AND THE HUNGRY MONK

has come.’ The king got up hurriedly, with fear and joy: ‘Where is he?’ So she
explained, Its the messenger of religion.’ Gently winding the hair around her
finger, she pulled it out. It was placed on a golden tray wrapped in two fine
pieces of cloth and circulated throughout the city. The king was restless
thinking, ‘Our ancestors left worldly life before their hair had become grey, and
I have not yet done so.’ He then placed his son Padmaratha on the throne and
left worldly life. His wife, too, did so. Out of affection for them, the male
servant Sangaka and the female servant Manumatika too left worldly life. All of
them went to the hermitage for ascetics located on. Mount Asita. After some
time Sangaka and Manumatika went back to worldly life.

The queen had not informed the king previously about her pregnancy. The
embryo went on growing. The king was restless, thinking that he was now
dishonoured, and he kept his wife hidden from the ascetics. The tender queen
died during the delivery but gave birth to a girl. She was brought up drinking
the milk of other lady ascetics. She was given the name ArdhasankaSa.

She became a young lady. She used to make her father rest on his way from
the forest, and he fell in love with her young grace. He thought, ‘Today or
tomorrow I shall take her.’ Once, as he started running with the intention of
taking her, he fell on the wood pile of a hut. As he fell down he thought, ‘Alas
such is the result of my action in this world! Who knows what it would be in
the next world?’ He became Enlightened, acquired the knowledge called avadhi
and recited the lesson “One should indeed be averse to all desires.” 30 Now free

from attachments he entrusted his daughter to the nuns. As for him, he attained
Perfection.

23. Renouncing the m. (mulagunapaccakkhana): the Enlightenment of a
barbarian king (AvC II 203,12-204,6).

In Saketa there was the king Satrunjaya. Jinadeva, a true Jain layman lived
“ere- He went on a pilgrimage to Kotivarsa. The people of that place were
barbarians. Cilata was their king. Jinadeva offered him all types of precious
stones, jewels and cloth-material. There, all these things were unobtainable.

‘Wonderful! these beautiful jewels! Where do they come from?,’ Cilata asked.
With the thought that maybe Cilata could be Enlightened, Jinadeva explained
that the jewels came from “another kingdom.”

The king said, ‘I want to go and see these jewels. But I am afraid of your
king.’ 3

Dont be afraid,’ Jinadeva replied. He then sent a message to his king, who
answered, ‘Let him come.’ Cilata was taken to Saketa. It was Mahavlra's
general preaching. Satrunjaya went there with his retinue. Crowds of people

went with great pomp. Seeing all this, Cilata asked Jinadeva, ‘Where are these
people going?’

‘Here is the jewel-merchant,’ was the reply.

‘Let us go and see,’ Cilata said.

STORIES FROM THE AVA£YAKA COMMENTARIES

The pair of them went there. They saw the Master's rows of parasols, lion-
thrones (The full description is to be supplied). Cilata asked how the jewels
might be obtained. The Master then described the material jewels and the
spiritual ones. 31

‘Give me the spiritual ones,’ Cilata said.

The Master said that they were to be obtained by the monk's broom and the
dust brush for the alms-bowl. 32

Cilata gave up worldly life.

24. Renouncing the u. (uttar agunapaccakkhana): about two monks (AvC II
204,7-12).

There was the city Varanasi. Two monks were spending the rainy-season
there: Dharmaghosa and Dbarmaya£as. They were observing one month's fast.
At the time of the fourth fast-breaking, after having done recitation during the
first three hours, understanding during the second three hours, and after having
remembered what they learnt, in the third three hours they went away, in order
not to stay always in the same place. Overcome by autumnal heat, they were
thirsty when they crossed the Ganges, but even mentally they did not long for
water. They crossed over the river. The deity of the Ganges magically produced
some cow-sheds: she showed full respect to the monks (The full description is
to be supplied). Then she called to them, ‘Come on, monks, take alms.’ They
were ready to accept When they understood the form and shape of this, they
refused the deity's offer, and ran away. Later, out of compassion, the deity
magically produced a rainstorm. The earth became wet. Comforted by a cool
wind, the monks reached a village. There they took suitable alms and broke their
fast

[25. Rejecting all possessions (viussagga): the four Pratyekabuddhas (AvC II
204,13-208,14)]

[See the fully developed version of Devendra's Uttaradhyayana commentary
edited by H. JAOCOBI, Ausgewdhlte Erzahlungen in Jaina Maharastri, Leipzig,
1886, pp. 34-66 and translated by J. J. MEYER, Hindu Tales, London, 1909.]
26. Not being careless ( appamada): the story of Magadhasundari, a courtesan
(AvC 11 209,1-8).

In Rajagrha, the king was Jarasandha. He had two very eminent courtesans,
MagadhaM and Magadhasundari. The former thought, ‘If she were not there,
the king would be mine alone, and also the fame.’ So she started seeking weak
points in her rival. One day when Magadhasundari was to dance, she threw
among the kamikara-flowers some golden needles smeared with poison so that
they looked like saffron. Magadhasundari* s supervisor saw that the bees were
not settling on the karnikara-flowers, but were attracted towards the mango-trees,
from which she inferred that something was wrong with the flowers. She
thought, ‘If I say that worship made with these flowers would be impure, or that
they are smeared with poison, it would be somewhat vulgar. So I shall use a

the clever adulteress and the hungry monk

axsr she went ° d to -—on

sang the following giti: 8 composition, but that day she

mdeistood that the SmeTfect" t” ° rdim ^. stan2a ' •“* *>

and danced gracefully, and was not tricledf 17,118 ’° aV ° ld them ’ She san «

She abided them, and, always careful, she danced and sang without mistake

a n0 ‘ “*«“’ ■—» <— a even for a second or half

-S'CiTr 86 “■ KH Vijaya Ujjayta- „

had to do for sTm^rlhe nZST* ° f ““ he

Thinking that small herbs would sprout from the ^ by P ° Unng ram -

Natapitaka for the rainy-season in a N 3 M u ■ & ^ 1DS ’ be stayed 111 the village

with my teacher, but even here, I shall aaas I have ?° Ught ’ '/ 301 DOt staym S
a sthapamcarya-stand 33 in front of him He used t been teught t0 - So he put
the daily duties the MvotJZ JS a f measure the tJme . to observe
In the middle of the day also after He USed t0 P ractice confession,

resolves aboat he USed ^-^eously to make

would himself answer, ‘Yes ,34 (Like thfr th^ t0 ab ° Ut the 311(1
monastic conduct shotid be des££ d ) ° f f ° r §° od

WhatTs m ° ment be was busy ’ ‘What have I done?

Pusya^n T “« ^bata.’-^ hved

devotee. Hs dt^CaS^s ? Mng who •*»* a to

depressed. One day, the teacher thoughfTshSTteorif 38 ** T*
meditation.’ at is similar to what is called jSf - ^ myself m Subtle
absorbed in it, he controls his artier; , a ^ ia P ana > hut when one gets

Since the monks who were at Pusvabh“H ,m f SUCh & ^ ^ he iS uncon scious).
called Pusyamitra whT oZl 2d u ^ P ° Stulants ’ ** tea ^er

agreed. Then th^acher^atTdinV ab °° t “* plan ' ^dple

STORIES FROM THE AVASyAKA COMMENTARIES

and looked. He stayed there for a long time. The teacher did not move. Neither
did he speak or stir in the least. There was also no sign of breathing in and out:
his breathing was indeed so subtle! Then the monk went to tell the others what
he had seen. They became angry, ‘Brother, our teacher is dead, and you haven't
even told us!”

‘He is not dead,’ Pusyamitra said. ‘He is meditating. Don’t disturb him.’
(According to others: Pusyamitra did not tell the truth, because he was a Saivite
ascetic in disguise who in fact intended to propitiate the ghost of the dead, since
he was a teacher endowed with all the auspicious marks).

You can go and see tonight. ’ The monks started quarrelling with Pusyamitra,
but he stopped them. Then they went away, informed the king and made him
come, ‘Our teacher is dead, and this false ascetic does not allow his body to be
taken away. The king also looked and he too came to the conclusion that he
was dead. He did not believe Pusyamitra. A bier was arranged. When he came
to know about this decision, the disciple thought that his teacher had probably
died. The teacher had previously told Pusyamitra that in case of a fire, or any
other emergency, he should touch his toe. So he did. The teacher woke up:
“Brother, why have you disturbed me?”

“Look at what your disciples have done!”

The teacher rebuked them.

Such is the type of meditation in which one should get absorbed.

29. Forbearance of mortal pains (udaa maranantie): the monk Dharmaruci
(AvC II 211,1-9).

Even if there are pains which end in death, one should bear them. Here is an
example.

In the city of Rohitaka, there was a group called Laliya. There lived Rohinl,
an old courtesan. As she had no other means of livelihood, she used to cook
food for the group, and so time passed.

One day, she took a bitter pumpkin, prepared it with lots of spices and cooked
it. It was so spoilt that it could not be put in the mouth. ‘The group is going to
blame me,’ she thought. So she quickly cooked another one. ‘Let me give the
bad one to monks wandering for alms so that it does not go to waste,’ she
thought. Then the monk Dharmaruci, who was at the end of one month’s fast,
came in. The pumpkin was given to him. He went back and confessed to his
teacher about what he had received. The teacher took the dish. He perceived an
acrid smell and investigated it. He realised that whoever ate the pumpkin would
die and told Dharmaruci to throw it away outside.

The monk took the food and went to the forest with the idea of throwing it
away at the foot of a dry tree. While he was removing the string binding his
alms-bowl, his hand was smeared with some of the pumpkin. It came in contact
with the food in one place. Because of the smell ants gathered. All that ate died.
Dharmaruci thought, ‘Let me finish this dish alone to avoid the murder of living

THE CLEVER ADULTERESS AND THE HUNGRY MONK

beings.’ So, alone in a pure place, he confessed and repented. He carefully
examined his mouth-cloth, and, blameless as he was, ate that food. Very intense
pains came. He endured them and was Emancipated.

30. Renouncing attachments after careful consideration (sanganam ca
parinna); the caravan-leader Jinadeva (AvC II 211,11-13).

In Camp a there was the caravan-leader Jinadeva, a true Jain layman. After he
had made a proclamation, he set out for Ahicchatra. After sometime he reached
a forest The caravan was plundered by tribesmen. Our true Jain went on
walking, got lost and entered the forest and what then? In front of him was a
fire; on the path were some tigers; on both sides was a cliff. He was afraid,
realising that he was without any refuge; he spontaneously assumed the
behaviour of a monk: he practiced equanimity, and stood in kayotsarga. He was
eaten by wild animals. He was Emancipated.

31. Practice of atonements (payacchittakarana): the teacher Dhanagupta
(AvH 724a,6-8).

Somewhere, in a city, there is the teacher Dhanagupta. Although he does not
possess Omniscience, he is said to know how to give atonements. He knows
which one helps to purify and which one does not. He knows it through hints
given by his pupils' gestures. The one who carries an atonement from him easily
crosses over: he cleanses his transgression and gets a greater expulsion of
karmic matter. 36

32. Devoted adherence to the precepts of Omniscient beings (arShana): the
Emancipation of Lord Rsabha's mother, Marudevi. (AvC II 212, 3-9).

Bharata was in Vinlta. It was the general preaching of Lord Rsabha. (See the
Kalpasutra for the full description). Seeing Bharata's magnificence, Marudevi
said to Bharata, ‘Having given up such a magnificence as yours, your father is
wandering alone without shelter.’ Bharata said, ‘What is my magnificence
compared to my father’s? If you don't believe me, let us go and see.’ Bharata
came out with all his forces, and Marudevi too. She sat alone on an elephant,
and what then? She saw rows of parasols and a group of gods who were
pr aising her son: the glitter of Bharata’s clothes and ornaments faded away.
Bharata said, ‘Have you seen your son’s magnificence? How could mine be
compared to it?’ She started to think with joy. She reached the eighth gunas-
thana called apurvakarana 31 . She did not remember her previous births since she
had risen up from life in a vegetable body. 38 There itself, on the elephant's back,
she reached Omniscience. She was Emancipated. The first human being to reach
Emancipation in this descending era was Marudevi.

NOTES ON STORIES OF SECTION A

1. Apart from the 24 Tuthamkaras Jaina mythology has other heroic categories who run
parallel to them: the 12 Cakravartins, the 9 Baladevas, the 9 Vasudevas, and sometimes

STORIES FROM THE AVA&YAKA COMMENTARIES

- -»

vSS»-«=«—»» MI0HNS0R B “* 1960 ' vo1

2 . terfTte two doctors is slightly bener tan the other, yet bod, a» hope** >“»

r5nr.tr*. ^ ^ ^

u -—

rXr^phecy nsmued by Nenn (told i» the to*) »d the echnd story (.old in the
rS^ve litenmrethe ^

7 °m «™**e. motives end sjenres of due

MEITE, "Ihe Tale of the elepham-dnve, » «s. 545 . 559 .

8 . For (»o„ Jaina) nuns a. hind or wicked go-betw~»s see Isobelow *ebon C sto^ 17.

0 Read sa instead of C ed. so. r

10. For Ihe posilive effects of this fortnula in tdl sorts. -£*£

ROTH, “Notes on the Pamca-Namokkara-Parama M g

Library Bulletin. Mahavlra Jayanti Volume 38. 1974, 1-1«.

11. tena ya tarn atthavayam laddhellayam not very h * vereached Nirvana?

the mythical mountain where the first Jma Rsabha » supposed to have reac

12. Throughout these translations this is my rendering of samosarana.

15. Read bharitam instead of bhamta. C ed.

16. sewn, luppd—: not very clear. As a basis for

- -

17. In Jaina narrative liters Abh^a is used - a model of cleverness, sunder to Bubal
in more recent times. See again below section B story 8 a.

18. i.e. the one who had adopted Krtapunya and then thrown him out.

19 Similar ohrase in section C story 23 (end).

* Since ill connected wtft« S" — ^

in Hemacandra’s Trisastisalakapurusacanta VHI.5.1 23 (

153-154) and other Nemi's biographies; see also above n.i.

21. For conversion of tribal populations to Jainism see also sectron C s ory •

THE CLEVER ADULTERESS AND THE HUNGRY MONK

22. The negative particle, omitted in C ed., has to be supplied.

23. hindati C. ed. is obviously a mistake for hindasi.

24. See fig. 87 “Actors and pole-dancers” in Moti CHANDRA— U.P. SHAH New

Documents of Jama Painting. Bombay, 1975. ’

1962 “o f i r VI,73 Ce HemaCandia ' S Trisastim ^P“rusacarita trans. JOHNSON, Baroda,

NOTES ON STORIES IN SECTION B

L This refers to the mode of argumentation known as niksepa on which see B. BHATT
5) _ anomcalNlk sepa Studies m Jatna Dialectics , Leiden, 1978 (Indologia Berolinensis’

2. This paragraph refers to the preliminary rituals to be performed before a construction

19^ rTTn , Bar0da ’ 1950 ’ P - ^ 31111 Samaranganasutradhdra. Baroda,
1966, chapter 11) and is not found in AvH. ^

3. Parallel version in commentaries on Uttaradhyayanasutra 4.10.

lSryT 9 OT Manage of Cousins in India f Journal of the Royal Asiatic

mages ’ Pait Pl3yed ^ Ae matema] ^cle in such

5 ; See an illustration of such a bamboo-pole for instance in India Observed. India as
viewe y ritish Artists 1760-1869. Victoria and Albert Museum. 1982 No 100
6 . Similar motif in story 8b of the the present section.

]' ^^hword do kannao is used for stories, 5 and 6 and should be understood

", 8 kan ™ ( N °- 5) + ega karma (No. 6). Parallel version to No. 5a in Jayasimhasuri's
Dharmopadeiamalavivarana. Bombay, 1949, p. 61.

8 . And the Mango-trees are the best.

9. Parallel version in Jayasimhasuri's DharmopadeSamalavivarana, p. 62.
lO^Asecond quotation identical to O. BOHTLINGK, Indische Spriiche 5824 is adduced

1L ?! D0 :1 f0r 1116 catchword - A Xoty wi* a similar framework and partly different
mserted riddles is found m the Uttaradhyayana Iradition in the saga of the Pratyekabud-
dha Naggai: see for inst^ce J. CHARPENTffiR. P accekabuddhageschichTl Upsaia,
1908, p. 134ff.; H. JACOBI, Ausgewahlte Erzahlungen in Uahdrastri, p. 49ff.

NOTES ON STORIES OF SECTION C

of the word avalla ' 1 foUow ** Sanskrit ch5 y 5 avaUable * **

2. Scone words in this sentence are unclear.

D “ ^ *■

STORIES FROM THE AVA^YAKA COMMENTARIES

4. This refers to the so-called Jinakappika , a very rigorous religious way of life suitable
for spiritually advanced monks only, on which see for instance, C. CAILLAT,
Atonements in the ancient ritual of the Jaina monks. Ahmedabad, 1975, p. 41.

5. See section A, note 14.

6. A very common Jaina ascetic posture especially well-known from the colossal image
of Bahubali in &ravana Belgola (Kamatak): one stands erect, does not move, and looks
at the tip of his nose.

7. Thus this episode serves two didactic purposes. It has also to be supplied above in
section A, story 10.

8. See Agamic Index. Vol. 1 Prakrit Proper Names. Ahmedabad, 1970 s.v.

9. “A Canonical text not extant now”: see ibidem.

10. See above note 4.

11. Le. his nephew, see p. 58.

12. Avantisena is Maniprabha's elder brother and was bom before their mother Dharini
left worldy life.

13. Le. Avantisena's wife, also named Dharini: see the very beginning of the story.

14. This refers to the Dharini of story No. 7 who became a nun.

15. = Av. niryukti vs. 1290: three vaitallya-padas and one caruhasini-pada, as Prof. A.
Mette (Munster) kindly suggests.

16. In the section which I translate here one only finds a cross-reference and must refer
to the passage where the story has been first adduced, viz. as die seventh of the ten
examples serving to illustrate the difficulty of getting human biith.

17. No satisfactory Sanskrit form is found for these slaves' names.

18. Translation based on the relevant passage in AvH, since AvC is not clear

19. See Nayadhammakahao 16: S CHUB RING p. 52. The whole scene naturally reminds
a reader of DraupadTs svayamvara in the Mahabharata.

20. See n. 16.

21. Compare the sacrifice of a wheat-cock ( pistakurkuta ) in M. BLOOMFIELD, Life and
Stories of the Jaina Saviour Parivandtha. Baltimore, 1919, p. 196.

22. There are Tlrthamkaras, Cakravartins, Baladevas, Vasudevas (and Praiivasudevas) in
each region of the Jain cosmology: see, for instance, Helen JOHNSON'S translation of the
Trisastisaldkapurusacarita voL 1, p. 386ff.

23. For Narada’s childhood see for instance Trisasti VIIL 5.28-42: trsl. vol. V p. 154-155.
As a rsi, Narada is said to be the author of this sentence, the first one of the
Isibhasiyaim.

24. This is an avatar of the upasargas the Jinas have to face in their religious lives. They
can be mild or violent.

25. A sign of careful behaviour.

26. See E. LEUMANN, Die Avasyaka-Erzahlungen Leipzig, 1897, p. 14ff. for the full
story.

27. The rivalry between the Satavahana kings and the 3aka Ksarahata (represented by
Nahapana) is an historical fact: see Jyoti Prasad JAIN, The Jaina Sources of the History

STORIES FROM TOE AVASYAKA COMMENTARIES

THE CLEVER ADULTERESS AND THE HUNGRY MONK

f T- p ' K - SB - DEO 30.3-

4, 1954, p. 276£f. on fee cleverness of Satavah ana’s minister.

28. For Govinda, the pattern of such stories, see Nisiha-cunni vol. HI p 260

^ f0U0Wing AvH - ^ teXt rcfers 10 account of

TZlT ^ a fr nnU * ahd0 . 16) ' * e whole *<*7 rather teminds one of fee account
feetL^no *“ Sketched “ Pupphaciilao (10th Upahga of

CagCr 10 rcHgiOUS “*> ^ later become disguled take
care of their bodies in a way not allowed to nuns and refuse to change their behaviour

30. This might be a quotation, but I could not trace it.

31. The ratnatraya, Le. right faith, right knowledge and right conduct.

32. On gocchaga see S.B. DEO, History ofJaina Monachism. Poona, 1956, p. 614.

S« S XVl J K^rf FBCHE ^ Leiden, 1978, Pan a p. 10-ll'a.d

prate AVI It acts here as a substitute for fee teacher.

34. Measuring the time {kalagrahana) in order to know when to perform or not perform
ligious acts is very important in Jainism and the topic is fully dealt wife in th^iv.

35. A very subtle type of mediation where breathing becomes impossible to be perceived

at ° nements is one of * e "tain Actions of the acarya: see C.
Atonements passim.

37. See P.S. JAINI. The Jairta Path of Purification. Delhi, 1979, chart p. 272-273.

38. Uncertain. I have not been able to trace any parallel to this feature of fee story.

APPENDIX: The Stories of the Avasyaka TYadition

^ developed around the Avafyaka sutra is so important and
extensive that Ernst Leumann, a pioneer in the study of this field of Indology
was prompted to com a special term for the Avafyaka and its commentaries. He
cafied this entire corpus of material the “AvaSyaka-Iiteratur,” a term that is still
current among students of Jainism.

In fact, fire commentaries to the Avafyaka became so important that the actual
Avafyakasutra has been superseded by its oldest commentary, the versified
Ayafyakamryuktt in Prakrit which in its present form is comprised of about 2000
stanzas. Without its prose commentaries however, the niryukti could hardly be
of any use; it really consists for the most part of lists of catchwords without any
yntactical link between them and demands further explanatory material. Thus
one has to read the niryukti simultaneously with its Prakrit curni, or commen¬
tary, which ns ascribed to Jinadasa(ca. 6th-7th cent.) and with the mixed Prakrit-
Sansknt tikas by Haribhadra (8th cent) and Malayagiri (llth-12th cent.-
incomplete). These texts together form a coherent body of material. Another
group of texts concentrates on a part of the niryukti and lays more emphasis on

fT Phy d0gma ‘ ^ *** is re P reseate d by Jinabhadra’s
Visesavakyakabhasya and its prose co mmentary

All of these various methods of Jaina exegesis aim at helping the aspirant
reach his spiritual goal by moral improvement, but they show considerable
variation in the means they chose to carry out this task. Jain scriptural exegesis
often resorts to highly formulaic and abstract schemes (such as the niksepa )
which are designed to bring us as close as is possible to the true meaning of the
fundamental words and notions in a text On the other hand, as might be
expected in the Indian context, Jain commentators also give to edifying stories
a major role in elucidating important concepts, and it is here that the Avakyaka
commentaries stand out In fact they are the main source upon which many
Svetambara medieval narrative anthologies such as Jayasimha's Dharmopadeia-
malavivarana (11th cent), the Akhyanakamaniko&a, the Mitlakuddhiprakarana,
the Upadefapada, the Upadefamdla, and the Kathakofa have drawn. Thus they
are the starting point for any investigation into Jain narrative literature, its
history and its remarkable vitality.

Stories are not distributed equally throughout the Avakyaka commentaries.
They are concentrated into sections of various sizes organized around important
terms. In my translations I have chosen to present three such sections (A:eleven
stories; B:eight stories; C:thirty-two stories) which I consider as good representa¬
tives of the general process of storytelling in the Avakyaka commentaries. In
sections A and B, which deal with the first and the fourth of the six necessary
duties ( samayika and pratikramana), the niryukti bands down two chains of
catchwords: the first one lists technical terms and the second one offers a
corresponding list of illustrations ( niryukti 845-846, 1233, 1242). Samayika,
which has the restricted meaning of equanimity, here covers a very broad range
of ideas (compassion, humble behaviour, etc.). It refers most generally to the
acquisition of a state of mind which makes a person conceive of worldly life as
negative and realize that he should leave it. As for pratikramana, it is subjected
to a specific exegetical device which consists in defining the meaning of a
concept by giving “synonyms” ( egattha ; Sanskrit ekdrtha ) or rather, approxima¬
tions. In section C, the biggest narrative section in the whole corpus, five verses
list thirty-two catchwords which work as labels for different aspects of Jain
conduct (yogasamgraha ). Then comes for each story one stanza enumerating the
proper names of characters and places or religious terms connected with that
story (N1274-1320).

In several cases a reader may feel that the logical connectibn between a given
term and the story meant to elucidate it is rather loose or unexpected (ex. C 23,
C 24). The feet that the same story can be used two or three times, serving
different didactic purposes, proves to some extent that the connection between
story and the term it is meant to illustrate is not hard and fixed (ex. A 1 *= C19;
C9).

For all three sections, my translations are based on the texts of the full stories
as they appear in the prose commentaries. Generally speaking, it can be said that
the story handed down by the curni and by the tikas is the same. Differences,

the clever adulteress and the hungry monk

where they occur, are mostly in the wording. In most cases, I have selected the
cury version because it is considered to be older and was probably less affected
by the process of Sanskritisation than the tikas were. In a few cases, however

have used Hanbhadra’s text I have given the precise textual reference at the
beginning of each translation. For the sake of convenience I have also provided
die stones with titles and Sanskridsed the Prakrit names. My Sanskrit renderings
follow that given in the Dictionary of Prakrit Proper Names.

As can be seen, the stories represent different literary genres, though they are
u oimly labelled as drstantas or uddharanas (examples) by the commentators.

e thus read short anecdotes, the characters of which are anonymous, as well
as parables, short stones, small novels, folk tales (A 2), humorous riddles

aCC0UDt f ° r a P lace ' name (B 4), or even pseudo-’
histoncal accounts (C 18) and a Jaina avatar of the 1001 nights (B 6).

In my opinion at least two details prove that these Avafyaka stories represent
an intermediate stage between an oral tradition which would give the narrator (a
preaching monk) great freedom and a fixed written tradition which would imply
a more njpdly unvarying text In many cases, we are given a kind of narrative
framework where episodes are quickly sketched in a somewhat abrupt manner
and where descriptive elements have almost no place as such but are only
referred to casually and meant to be supplied by the teller of the tale This is
conveyed by the technical term vibhdsd which I have always rendered as “the
frill description is to be supplied” (viz. from relevant Canonical sources or by
drawing from the narrator’s imagination). On the other hand, phrases such as
anne bhanana, “others say,” appear in the stories, referring to narrative variants
and divergent opinions on some details of the stories; they imply a desire to fix
tire text and justrfy its authority. I have retained these phrases in the translations,
usrng the formula according to others,” since they are characteristic of this

Krt!Tko°L naiTaXlVt hteratUre ' The y ^PPear for the most part in the later

When compared with the later narratives of the KathdkoJas , the Ava&aka
stones seem much cruder. They are mainly concerned with the behaviour of the
characters they show. Thus the narrative element prevails over description and
even toe religious background, though all-pervading, appears in a simple and
disoete manner through a few recurrent terms or motifs (memory of former
birtos, kayotsarga, pancanamaskdra, keeping of fasts, preaching of monks,
cnticism of meat-eating and sacrifice, avadhi-knowledge).

We are taken among merchants, acrobats, wrestlers, weavers, brahmins,
monks and novices kings and queens. We come across some customs of
th T- , mar I?! ge 0f ^ 4) ’ marnage anaaged during childhood without

2 ^ h (A ?) ’ C0DflictS resultin S from ™aniage between

pereons of different faiths (C 4). We learn about toe technique of acrobats (A
11), about the training of wrestlers (C 1), about conflicts concerning deposits a
favorite topic for small anecdotes (B 6: sixth riddle), about traffic in ivory (C ?)

STORIES FROM THE AVASyAKA COMMENTARIES

But social conservatism is toe norm. We see how a king who wants to marry a
poor painter’s daughter buys her, how this girl must compensate for toe social
gap by telling stories (B 6: Jaina avatar of 1001 nights) and how she has to bear
the envy of her co-wives. We leam how the difference in their social status
plays a part in the different behaviour of a weaver’s daughter and a brahmin's
daughter who are close friends (B 5).

Editions used

AvC = Avakyakacurni. 2 vols. (1-11). Ratlam, 1928-29. References are to the
page and line of this edition. This uncritical edition is far from satisfactory.
However in the present work notes concerning the wording have been limited to
extreme cases of error (omission of negations...).

AvH = Haribhadra's Avasyakatfkd (also containing the niryukti), Bombay, 1916-
1917 (Agamodaya Samiti). References are to the page and line of this edition.

Bibliography of studies connected with the
A vasy aka-commentaries

Ludwig ALSDORF, Jaina Exegetical Literature and the History of the Jaina
Canon”: Mahavira and His Teachings. Ed. A. N. UPADHYE et alia.
Bombay, 1977: 1-8.

Ludwig ALSDORF, “Zwei neue Belege zur ‘indischen Herkunft’ von 1001
Nacht”: Kleine Schriften. Wiesbaden, 1974: 518-558 [p. 545fif: text and
translation of AvC 1 553ff].

Nalini BALBIR, “The monkey and toe weaver-bird. Jaina versions of a pan-
Indian Tale”: Journal of the American Oriental Society 105.1.1985: 119-134
[Ed.trs] of AvC 1 345-346.

Nalini BALBIR, “The Perfect sutra as defined by toe Jainas”: Berliner Indo-
logische Studien 3.1987:3-21 [AvN 880-886],

N alini BALBIR, “Anadhyaya as a Jaina topic": to be published in Wiener
Zeitschrift fur die Kunde Siidasiens 1990 [AvN 1321-1417].

Klaus BRUHN, tiilahkas Cauppannamahdpurisacariya. Ein Beitrag zur
Kenntnis der Jaina-Universalgeschichte Hamburg, 1954 [esp. for problems
connected with Rsabha's and Mahavlra's biographies as they are sketched in
the AvaSyaka-commentaries).

Klaus BRUHN, “AvaSyaka Studies 1”: Studien zum Jainismus und Buddhismus.
Gedenkschrift fur Ludwig Alsdorf. Wiesbaden, 1981: 11-49 [rich and
suggestive methodological study].

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Klaus BRUHN, “Repetition in Jaina Narrative literature”: Indologica Tauri-
nensia 11.1983:27-75.

Jagdisch Chandra JAIN, Prakrit Jain Katha Sahitya. Ahmedabad, 1971 [Hindi
paraphrase of some Av. stories].

Ernst LEUMANN, “Die alten Berichte von den Schismen der J aina ”* Indische
Studien XVILLeipzig, 1885:91-135 [AvN 778-784].

Ernst LEUMANN, Die Avafyaka-Erzahlungen. Leipzig, 1897 [Critical edition of
stories included in AvC 1 44-124 and connected commentaries. A presenta¬
tion, translation and glossary are being prepared by Nalini BALBIR and
Thomas OBERLEES].

Ernst LEUMANN, Ubersicht iiber die Avafyaka-Literatur. Hamburg, 1934. [still
the basic book for any study of this field of Jainism].

Adelheid METTE, “The tale of the elephant-driver in its AvaSyaka-version”:
Pandit Kailaschcandji Shastri Abhinandana Grantha. Rewa.l980:549-559
[AvC 1 461-465:infra section A story 2].

Adelheid METTE, “The Tales of th tNamaskdra-vydkhya in the AvaJyaka-curni.
A survey”: Indologica Taurinensia 11.1983: 129-144 [AvC 1 503-590].

Katrin VERCLAS, Die Avafyaka-Erzahlungen iiber die Upasargas des
Mahavira im Vergleich mit den Versuchungen des Bodhisattva in der
buddhisten Literatur. Hamburg, 1976 [Dissertation; esp. stories in AvC 1 269-
296],

Albrecht WEBER, “Uber die heiligen Schriften der Jaina”: Indische Studien
SVIL Leipzig. 1885 [pp. 50-76 about Av. sutra, AvN and commentaries],

Theodor ZACHARIAE, Kleine Schriften zur indischen Philologie, zur ver-
gleichenden Literaturgeschichte, zur vergleichende Volkskunde. Bonn und
Leipzig, 1920.

The Tale of the Faithful Wife Rohinl

Translated by Dr. Prem Suman Jain

Introduction

Many short didactic stories were written in Prakrit From time to time they
were collected into anthologies that were known as Kathdko&as, Treasure
Houses of Stories.” The story of Rohinl occurs in the Prakrit verse commentary
by AmradevasOri to the AkhyanakamanikoSa, which Was compiled around the
twelfth century. There are many stories in Indian literature about virtuous
women who preserve their chastity from all who would sully it Such stones
were particularly appreciated among the Jains, who told them both in the canon
and in later texts. In the Jmtddharmakatha we read of how Malh talked ax
princes out of iheir lust for her by showing them the hue nature of the body,
using an image of herself that gave off a terrible smell to prove her point hi the
story of Rajamati and Rathanemi in the Uttaradhyayanasutra, 22, Rajamatt uses
the famous example of eating vomit as a comparison for resuming a life of
pleasures after one has become a monk. Such inventive stones about the
necessity to preserve womanly virtue continued to be told throughout die history
of Jain story literature, with the story of Rohinl being especially popular. I have
studied this story in my Rohinikathdnafc, published in Udaipur m 1986.1 take
this opportunity to thank Dr. LJ». Mathur and Dr. Phyllis Granoff for reading

my translation.

The Faithful Wife Rohinl

1 There lived in Pataliputra a king named Nanda, who was radiant like the
sun and a bee-like youth for the lotus-like hearts of beautiful damsels.

2. A merchant named Dhanavaha, much honoured by the king and filled with
good conduct as the moon is with nectar, also lived there.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

3. Rohirn was the wife of that merchant, as the star Rohinl is the consort of
the moon, which bears the mark of a deer on its surface; she was full of
sparkling radiance, had a noble heart and restless eyes.

4. And a pair, a male cat and a mynah bird, that they had raised from infancy
and were extremely dear to their hearts, lived in the residence of the
merchant.

5. At one time anxiety arose in the mind of the merchant Dhanavaha, and he
“'ought that just as it is not proper (for anybody) to enjoy the wife of his
father, similarly is it not proper for him to enjoy his father’s wealth.

6. He thought, “Only those persons are the real ornaments of the world, with
self-respecting virtues, passing their lives in a noble way, who bestow in
chanty to orphans the money that they have earned themselves.

7. Unlike itching that gets more and more with constant scratching, money

spent never increases. Therefore, noble persons should strive hard to earn
money.”

8. Thinking like this, the merchant, who had a resolute mind bent on earning

wealth, after collecting several saleable articles of trade, said this to his
wife.

9. O! Moon-faced Lady! I will have to go to other countries to earn my
wealth. (Therefore) this residence should be carefully guarded by you.

10. And, O! Lady with a beautiful body! Take good care of this pair, the male
cat and mynah bird, and talk to them nicely, three times every day.

11. And carefully preserve your womanly chastity, which is pure like the full
moon and a natural ornament.”

12. Then he put the residence and his wife specially under (the care of) the

mynah bird and taking the male cat in his lap (he) caressed it with his
hands.

13. The merchant, having honoured all of them, under auspicious stars, boarded
the ship that was laden with saleable articles.

14. (That merchant,) by crossing the ocean, the master of the rivers and full of
roaring waves, gradually reached the island of Sihgala, while here (in
Patahputra) the king Nanda,

15. Mounted on an elephant named Jaya, fanned by two white whisks, obstruct¬
ing the heat of the host of rays of the sun by his white canopy,

16. Ornamented with a necklace of thick pearls on his broad chest, more
beautiful by the decorations on all parts of his body, the destroyer of the
arrogance of his enemies,

17. Cutting jokes with his nearest friend named Ratikeli, who was sharp-witted
when it came to narrating several tales from the treatise on Love,

18. Surrounded by a group of elephants full of black bees, greedy for the the
scent of the fluid that flowed from the elephants' temples, and making

19.

20 .
21 .

22 .

23.

24.

25.

26.

27.

28.

29.

30.

31.

32.
I 33.

34.

THE TALE OF THE FAITHFUL WIFE ROfflNI

rhythmic sounds; surrounded too by a group of horses wearing bridals
made of gold that made rhythmic sounds,

Followed by a group of kings, (King Nanda) moved out of the palace
garden, si tting on a chariot with a group of small golden bells (ghunghru)
that made rhythmic sounds.

And (the king) reached the area of the wall of the private residence of the
merchant Dhanavaha. In the balcony of that building was a damsel.

More beautiful in the full blossoming of youth, with her fair body like
heated gold, similar to the bride of Kamadeva (God of Love) but without
him.

Moon-faced Rohinl was seen by the king Nanda. Instantly that king was
shot by the cluster of arrows of the angry Kamadeva.

After looking with a concentrated mind at her lotus-like face, that king
began to act wildly, like an intoxicated elephant, right there on the spot.
Stopping before that Rohinl and craning his neck, time and time again king
Nanda casts his eyes on her face.

T hat great lady, the truly chaste Rohinl, after seeing the king, with his not
inconsiderable desire, viewing her with passionate eyes.

Went elsewhere with slow steps, descending from the balcony of the house.
Not seeing her.

Burning with the flames of separation, the king with a sorrowful heart
returned to his palace, giving out that he was suddenly unwell.

A pang of separation from her was kindled in the body of (the king) like a
fire of dried cow dung. Due to pangs of suffering he (the king) does not
enjoy anything, even for a moment

Suffering from great passionate love-sickness, as if possessed by a mighty
demon, that king (some times) like a mad man laughs, sings, weeps and
circles here and there without any purpose.

Then the group of the citizens, ministers, divisional officers, feudal lords,
and others felt great anxiety at seeing the king in such a condition.

Then the physicians, healers and astrologers were called by that group of
citizens. And then the physician says, “The king is suffering from extreme
delirium.

Therefore, take the king to an unairy place in the middle of a cell. Try to
cover him after closing the doors.

Then O King! You drink the water of raw medicines and keep a fast in
such a way that you may be free from this acute disease and become
healthy in body again.”

Then the different healers say,“The king has been eclipsed by evil stars,
therefore he weeps, laughs and sees with a fierce vision.

THE clever adulteress and the hungry monk

wrinen a dT ° f space ’ tavtag

witt. flowers of n wS ' ^ > **"‘ :h “““J® «A spirit,, worship *

36. Having arranged betel not, betel leaves rice irinm- ,

flames 8 and fagra ° Ce of ™ oke of the

38. ffthenyouraitrblowsonthetirrgwithfctsfi.il

wffl r^S- flKK “ 00 d0 “ b, ttot ^ “*W

39 ' i

40 TT ° n “* ^ amiv ®^ »f a «lahontg^” S “ aUSPiCi0U! “*
this tune Ratikeli, dearest friend of the kins nie«e a u-

ST a ‘ aK to8 ' s ^ «-* - «2SJSit2Tg'r

41 ” whTn'^ T* ^ t0 remove «**

that Ratikeh g ’ heD 016 *“« d <*s not say anything, then

“ £iri£riru:esa« ,, "*w.»—

: AitswS-s:-,

- it—

close to my heart like you because wn ^ told t0 a Pereon

47 -

48. The fact j. u ld from 30 affectionate friend.

whether her J£2 ^2 5 ***" ^ —

towards you? 15 kao * m ' h she infatuated or indifferent

49 ' ma^^^ T — *-*-.*

50 r ^ f body ^ —«<35 5 s **« ■»

■ £2* “ vel j° smK —« -

Slow smile. OTVed from sexual “ge she looks with a

THE TALE OF THE FAITHFUL WIFE ROHINl

51. A lady suffering from the arrow of Kamadeva presses her heavy breasts,
loosens the knot of the doth around her navel and kisses the faces of
children.

52. She repeatedly utters the name of the person with whom she is in love and
honours his friends; if she acts in this way, then that lady can be call ed
passionately in love.

53. Where there is no waking in the night, no jealousy and no pain, no pride
and no easy flattery, there is no love.

54. Young ladies having no passioo breathe without yawning, pretend to be
asleep, have headaches, and voices thick with exhaustion.’ ”

55. Then the king said, “I have not observed passionate desire in her (Ro-
, hinl).” Then it was said by Ratikeli, “Ladies do not exhibit their passions
„due to shyness.

56. And when this beautiful jewel (Rohim) has been bom in your country
^(kingdom), it is yours. Therefore you bring this jewel of a lady into your
female apartments.”

57. Then the lord of the earth (king) says, “I could do just that, but I feel
ashamed before the citizens. Therefore think of another way.”

58. Then Ratikeli says,“0 lord! Become the guest of the lady, whose husband

has gone to a far off country, and stay there in the night and enjoy
pleasures with her.” s

59. “O friend! you have thought of a good way.” In this manner, having
praised Ratikeli, the king passed the rest of the day with difficulty by
exchanging tales- with his friend.

60. After that when there was thick darkness, wearing a long dark cloak so that
lie could not be seen, the king with Ratikeli,

61. Went out speedily, leaving his body guards and relatives behind, with a
sword in hand which could destroy the enemy arid which was ornamented
with reddish colour like blood.

62. Then the king reached the door of the residence of Rohinl. He entered it
(without Ratikeli) slowly, slowly, like a thief full of fear.

63. On seeing the king entering (the door), the male cat thought that he was a
thief and began to cry in a loud voice.

64. When the mynah bird, becoming nervous on hearing the voice of the male
cat, saw him, it realized that he was King Nanda and not a thief.

65. “There is something not proper in the king’s coming here, for the king is
nervous. He can't possibly be here to steal; therefore definitely he must be
in search of love.

66. It is not proper for anyone to come alone at night to the house of a lonely
woman, and surely it is even odder for the king to come like this. Then
what has he come for? There is something not quite right here.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

67. Should I make noise now too? or shall I wait and see what the king will
do? If he tries to outrage the modesty of my mother (RohinI) then I shall
save her.”

68. Then thi nkin g like this, the mynah bird became still. After this, on seeing
the king, RohinI began to think like this.

69. “This King Nanda has definitely come to outrage my modesty. In what way

now can I preserve my chastity?” ^

70. The king nervously sat on one portion of Rohinrs cot, just as she was
thinking these things.

71. Then immediately RohinI rose (from her cot) and sat on the floor. Then
the king said these things to her in sweet words,

72. “O! Fawn-eyed lady! I, whose heart has been stolen by you, am always lost
in thought of you. Or have you now come to rescue me from these burning
fires of love?

73. But, cruel one! you have risen (from the cot) and sat on the floor. Such

behaviour would be unseemly, even when some unimportant guest had
come.

74. Is it not proper to honour the king, when he has come on his own, with
affection m his heart, by offering him a seat and talking with him, at least?

75. Therefore, O beautiful one! Please sit on this cot and soothe me, with the
cool water of your contact, for I am burning with the intense heat of Love.”

76. After hearing this talk RohinI says, “O king! For persons like you, who
have been bom in noble families, this type of behaviour is not proper.

77. O lord! you always give advice to other persons engaged in vices. But who
is there to give advice to you when you (yourself) are indulging in vice?

78. If a gentleman king, who is expert in polity, forsakes (his) propriety of
conduct, then who can blame common people for indulging in such
actions? It has also been said,

79. ‘Where a scholarly person leaves the path of noblemen and treads on the
wrong path then it is useless to weep at the top of ihe voice, uttering ‘ha
ha’ as if in a forest, with no one to hear.’

80. And another thing is that for all persons the king is like a father. Therefore
never mind talking about this type of vicious action, it is not proper (for
bim)even to t hink about it

81. O king! For women who are full of pus, impurity, fat, flesh and blood, why

do you perform this improper act which is like a blemish on your noble
family?

82. Even today the fame of Ravana is tarnished because of his kidnapping
Slta; (similarly) you might have momentary pleasure, but your feme would
be tarnished in all die three worlds and your wisdom would be diminished.

THE TALE OF THE FAITHFUL WIFE ROHINI

83. And moreover, in youth, which is restlessly swift like the ripples of the
water of a river, in the sweet love which is as fleeting ,as the water
bubbles raised by a ship wrecked by the blows of the wind (and),

84. O king! In this swift life which is like the flashing of lightning in a fresh
group of clouds, it is in no way proper for gentlemen like you to perform
such an act.

85. O king! For the living beings severe results accrue for even small, improper
acts performed under the control of passion.

86. Even after this if some improper task is performed in any way by a noble
person, then the heart of that gentleman continues to bum. Therefore it has
been said.

87. ‘Improper tasks, performed without thinking by a noble person due to the
intoxication of youth continue to give pain to the heart when he ripens into
old age.’

88. Therefore, O king! You should abandon the idea of committing such an
improper act in this purposeless world where results appear for a moment
and are destroyed instantly.”

89. When the tomcat, suspecting a thief, screeches again and again in a loud
voice, then the mynah bird says these words,

90. “O tomcat! why do you scream? He is king Nanda and not a thief. Poison
has been formed in nectar, the one who should have protected us now
causes us .harm.”

91. After hiring the noble words of RohinI and the verse of the mynah bird,
the king with eyes full of tears of remorse thinks like this,

92. “See! They, who do not know the essential .virtues, have virtues like this
and I, who know the code of conduct (Sastras) have such a sinful character.

93. It is regrettable that I, a person with improper conduct, a great sinner, came
to perform an improper act at the house of this illustrious, pure and
virtuous RohinI!

94. This wretched RohinI is commendable, who knows about the proper and
improper actions of living beings but I, a person without virtuous results,
am not noble.”

95. T hinkin g like this, that king, rising suddenly, becoming immensely
emotional and touching his head to the floor, touches the lotus-like feet of
RohinI.

96. Anri says, “O extremely virtuous one! I have been saved from rem ainin g in
the well of darkness of intense spiritual ignorance (‘Moha’) by your noble
words.

97. Whatever evil words have been uttered by me in the madness of youth,
kindly forgive by showing me kindness.”

THE TALE OF THE FAITHFUL WIFE ROHINI

THE CLEVER ADULTERESS AND THE HUNGRY MONK

98. In this way, after asking for forgiveness and again touching her lotus-like
feet with devotion, that king returned to his palace with his friend Ratikeli,
(who had stayed outside RohinTs house and was waiting for him).

99. Meditating in his heart on the sensible words of that RohinI and enjoying
the pleasure of sleep, the king woke up in the morning.

100. Then being extremely happy from the chastity and other virtues of RohinI,

the king, in order to bring to light the virtuous qualities of Rohirn, along
with Ratikeli 6

101. Intrigues like this, “O, O, nobles, ministers! Some goddess appearing before

me in die night said this, °

102. ‘O, O, king ! Hear, you will soon get rid of this disease by drinking the
water over which a spell has been recited by the virtuous RohinI.

103. They then spoke this way, “O lord! We know that Rohirn, she" is famous
in the community, decorated with the ornament of chastity, the wife of the
merchant Dhanavaha.”

104. Then they all said, “You should send this old woman named Sundari to
fetch Rohirn here. Why should there be opposition to a work of welfare?”
After this was said,

105. Sundari along with her retinue was sent to the residence of RohinI, and
she, reaching the house of RohinI, brought her with courtesy and affection.

106. That RohinI, behind a veil of silken cloth, her lotus-like face slightly
visible, looked like the glorious beauty of the heavens with the riigk of the
moon shimmering behind die redness of dusk.

107. The king rose to greet her, surprising somewhat his royal court full of
ministers, nobles and warriors,

108. Seating her on a throne studded with diamonds, sapphires, emeralds, pearls
and rubies, he praised her in front of the cirirens

109. O! Crown of all the noble ladies! Residence of exquisite noble religion,
deeds and pleasure! Best garden for the growing of the creeper of chastity’
bright as a garland of pearls.

110. On account of the influence of the virtue of ladies like yourself, the sun
rises for the day and the clouds rain down pure currents of water, like
strings of dazzling pearls.

111. Your name has been recommended by the deity for curing my disease.
Therefore O very chaste lady, give me water from your hand to drink.”

112-113. Then it was done in that manner by RohinI. Getting rid of the disease, the
king became healthy in body. Then honoured and followed by the king,
while eulogies to her were recited by the bards, her praises sung by the
women of the city, and being worshipped by the old women of the city,
that RohinI reached her house.

14-115.

116.

117.

118.

Kin g Nanda and the citizens all returned after making obeisence to her.
And on the other hand, the husband of that RohinI returned after crossing
the fierce ocean, which is the lord of the rivers, with much wealth that he
had earned. Then after hearing about the character of his wife he was filled
with joy.

Then that merchant, in whose heart affection arose, enjoys fascinating
pleasures with his wife. In the course of time a son was bom to that
RohinI. He was named Dhanasara.

Then after that, one day, struck by a strong desire for the religious life, that
RohinI begins to observe penance, having renounced the world under a
nun.

Then, dying, she was bom in the form of a ‘deity’ in a world of the gods.
After being displaced from there, RohinI, who was like a deity, in time
will enjoy the pleasure of liberation, ‘MuktL’

THE MULA$UDDHIPRAKARANA : THREE STORIES

The Mulasuddhiprakarana : Three Stories

Translated by Phyllis Granoff

Introduction

beS Wifolw iS h “' 10 ““ tradia ° n 0f dWac,ic KUing flu

beguis with the Avakyaka commentaries. It has much in common with th

,ai “ 1133 deSClibed ta 1,15 tarioduction to the stor

fa to Htti^n WaS Wrinen by monk Ptadyumna Sui

cemuly . and the stones . “ a medieval vernacular and including somt

taHmwo Ton? “ 3 C< ”f’ entaly ^ «* tat»* Devacandra Sari Irittet
m 1089-1090 AJ> I have tianslaied to* stories on dana, “giving,» which an:

pamcularly nch m folk motifs and also have strong links to to toiiton 3 to

to 3? r0m ““ m medieval Indian literature. An excellent general introduction

PV “ 8 m 1116 i” ta Nab ta Balbirs Damisukahm,

Pans, 1982. For comments on how I translated the stories to reader is refereed
to my appendix to Pan E, chapier 2.1 take tos opportunity Sc D “ S

SSif “ S helP “ °™ of t3o^„”

The Story of Devadhara, fiom the MUlaSuddhtprakarana, pp.160-169

the r Sri,on°3T'i VeIy ° Wn COnti °“ t ° f JambudvI P a . ta to land of Bharata, in
the r™is ° ph? 82, a aly nanled Kancanapara, which suipasses the city of

to Gods m its loveliness and all of its other wonderful qualilfes. There retoS
King Bhamapdala, who with his great valour had conquered all of his enemies
* ™,^ l0Ved byaiIandhe surpassed even Into, to King 3to G 3S'
KifaJ? h “ dS0meness mi °taat fine qualifies. And his chief queen w®
a ^3 WaS 33 e “ ” 1,13 every 33 is the shadow ton follows

Now in this same city dwelt the merchant Sundari, chief amongst all of its
wealthy inhabitants. His wife was Sundari. Now all of the children that were
bom to her died. Though she did everything that she could, not a single one
lived. Greatly saddened, she then thought,

“Oh what good is my life, when I have not a single living child? My life is
full of suffering; surely I must have accumulated not an ounce of merit, for not
a single one of my children survives.

Surely I must have stolen great jewels from someone in a past life, and so my
children die now, seemingly without cause.

Evil deeds that people so happily commit turn out to bear fruits like this, so
terrible to endure.”

And while she was pained by such sad thoughts, her beloved friend Piyamal,
the wife of the feudatory prince Surapala, who was now away in his home
territory, came to see her. She said, “My goodness! Why do you seem so
dejected?” Sundari said,

‘“The secret that cannot be told even to a father, mother, sister or brother, not
even to a husband or a son, can always be told to a friend. ’

And so, my sister, I tell you. The cause of my distress is the death of my
children.” Piyamal Said,

“‘You must have done some harm to some living creature in a past life. That
is why, no doubt, my beloved friend, you must suffer like this in this life.’

But do not grieve. My dear husband has gone to his home territory, leaving
me behind. I am pregnant. When my child is bom I promise that I shall give it
to you.”

Sundari said, “In that case then come and stay in my house. I too am
pregnant. And if by some lucky quirk we should both deliver at the same time,
then that would be ideal. But we must not tell this to anyone.” And her friend
agreed to it all and stayed there with her in her house. And the deeds that they
had each done in their past lives determined things in such a way that they both
gave birth at the same time. They exchanged the dead baby for the live one.
Now a few days later Piyamal died of childbed fever. And at the appropriate
time' Sundari, summoning all the merchants and other people, named the baby
Devadhara. He grew up and soon turned eight years old.

Now when he had mastered all the seventy-two arts, because of some bad
deed he had committed in a previous life both his mother and his father died.
His entire family line was wiped out and all of their considerable wealth was
lost He suddenly found himself alone, in the grip of dire poverty. With no other
way open to him to support himself, he began to work as a servant in the home
of the merchant Dhanasetthi. He was given his meals there as well. Because he
was well brought up and because he was a pious Jain, he went to worship in the
Jain temples every day. He worshipped the Jain images and he went to the
monasteries and nunneries to bow down to the monks and nuns. And so time

THE CLEVER ADULTERESS AND THE HUNGRY MONK

went on until one day on some occasion or another, Sampaya, the wife of the
merchant, gave him particularly fine food to eat. Now at that very moment,

A pair of the most excellent Jain monks arrived there. They had abandoned
attachments; they had mortified their bodies with many strict ascetic
practices; they had studied all the eleven Jain texts; they had conquered that
most difficult of enemies, the God of Love;

They were protected by the three protectors, watchful of mind, speech and
^ ^ raCt ^ Ce< ^ ^ ve acts attentiveness in eveiything that they did, in
w g, m speaking, in eating, in receiving, in excreting, so as to avoid any
arm to any living creature; they were possessed of moral courage, and they
regarded everyone as equal, fiiend and enemy alike.

And when he saw them, Devadhara, his body rippling with joy, thought, “Oh'

loday I have acquired the means to do good, something that is not easily
acquired. J

The recipient is pure, the gift is pure, and the mind of the giver is pure. All
three are propitious, because of some good act that I have done in the past I
shall make my life fruitful by giving this food to these monks.”

With this thought, he went and bowed his lotus-like head at the feet of the
monks and proclaimed, “Blessed Ones! Show favour to me by accepting this

And the monks realized the strong faith that motivated him and said “You
give us too little, layman!” And they held back their begging bowls.

And as the monks kept saying, “More, more,” he became agitated and put all
that he had into their bowls.

Thinking, “Today I have fulfilled all my desires,” he sat down right there,
placmg his plate in front of him.

At that moment the merchant, who had gone inside to worship before he took
fusmeais, sa w Devad h a ra there. He said to his wife Sampaya, “Give something
o evadhara. She said, “I gave him all sorts of wonderful things, but he has
given aU he had to some monks.” The merchant said, “He is lucky to have done
something like that. Give him some more.” She said, “I don't know what you
316 a ^ out - The merchant said, “Do not grumble and complain where

you ought to rejoice and encourage a good deed. For by rejoicing in a pious
deed a person can share in the merit it brings. For it is said,

‘Both the person who himself does what is good and the one who rejoices in
the good deeds that others do obtain a good result. Consider the stoiy you know
so well of the deer who rejoiced in the gift made by the carpenter to the monk
naladeva, and who died right then and there with the monk and the carpenter
and achieved the same great result as they did, a long life in heaven.’

Let us both share in the fruit of his good deed by rejoicing in what he has
done. Give him something else to eat right away.” And with these words he

THE MULA$ UDDHIPRAKARANA : THREE STORIES

went in to worship the Gods. Sampaya got busy and had not yet had the chance
to serve Devadhara, when he finally got mad and began to think,

“How painful is poverty, which causes good men who should command
respect and pull great weight, as a mountain stands mighty and firm, to be
treated in this world as if they were of no more substance than the lightest blade
of grass or cotton fluff.

What use is the life of those men who are pained by the burning fires of
poverty and who must ever endure contempt and scorn from others who are
scarcely their equal?

It is wealth alone of all the ends of man that in this world is paramount. For
with it even men who are fall of faults become greatly honored in this world.

Fortunate indeed are those who have put a lasting end to all humiliation ;
those men are honored in the triple world, heaven, earth and the world below,
who have become monks and are freed from all sin.

But I am truly wretched. I cannot become a monk and I must therefore endure
this terrible pain of being humiliated.”

While he was thinking in this way the merchant came out And he saw him
sitting there, still with an empty plate. The merchant said to him, “Get up, my
child! Come and eat with me.” And so Devadhara got up and he ate the very
best of foods with the merchant And the time passed for Devadhara, who would
acquire the wealth of a great kingdom in this very life through the power of the
gift that he had given to those monks; who was devoted to honoring the Jinas
and the Jain monks and nuns, and who had yet to live out the fruit of the actions
that he had done in a past life and which necessitated that he yet suffer some
unhappiness in this life.

Now there also lived in that city a merchant named Rayanasara. His wife was
Mahalaccbl. And as they enjoyed together the delights of love Mahalacchl
became pregnant. Now when the child was just six months in the womb the
merchant passed away. And when her time came, Mahalacchl gave birth to a
daughter who surpassed even the women of the Gods in beauty and was
endowed with every auspicious mark. But the king took away all of her
husband's wealth, leaving only a meager amount for the support of the daughter,
on the grounds that the merchant had no male offspring. When the time came
Mahalacchl named the girl Rayasiri. As she grew up, her mother used the
money that the king had released for her use to have her educated in all of the
arts.

In time, greatly pained by the death of her husband and the loss of her wealth
and much troubled, Mahalacchl died. Rayasiri was taken by her maternal aunt
whose name was Lacchl. Lacchl went out to work in the homes of the wealthy
so that she might support Rayasiri. Now Rayasiri was a pious Jain and she
worshipped the Jina images every day and honored the Jain nuns and monks.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

She also constantly upbraided herself because she was unable to practice such
pious acts as giving to others.

“Alas, alas! What use is this life of mine which is totally worthless and which
leads to no good result either in this world or in the next! It is no better than the
useless breast that hangs from the neck of a goat.

In this life so bereft of merit am I that I am eating alive my very own aunt,
who is like a mother to me, making her slave for me and do such harsh tasks.

And the next world also holds no fruit for me, since I am incapable of
practicing the act of giving. Surely I have come into this world with great sins
committed in another birth.

I cannot bear to eat without being able to give some food to some worthy
person; my food eaten alone lacks all savour, but I have no wealth or goods that
allow me to give.”

And then one day her aunt received four choice sweetmeats as a gift for the
work that she had done in the home of a wealthy merchant

She said to Rayasiri, “Sit down, my daughter, and eat. Today I brought you
some fine cakes.”

Now the young girl sat down and as she took the sweets, she glanced at the
door. She was t h i nki ng, “Oh, if only someone would come, how fine that would
be!

If I could only give these delicious things which my aunt has brought me
today to some worthy person, I could fulfill all of my deepest desires and make
my life one worth living.”

And at that very moment fate decreed that some Jain nuns came there in
search of alms. They were endowed with every virtue and had taken upon
themselves that most difficult vow of chastity. Their bodies were thin from the
ravages of their strict ascetic practices.

They cared die same for grass or pearls or jewels and their eyes and thoughts
were concentrated only on the small space of ground before them.

And that young girl, her body rippling with joy at being given the chance to
fulfill her deepest desire, her steps made unsure by her eagerness and haste.

Served those nuns with a gift of pure food in which the mind of the giver, the
thing given, and the recipients were all pure and good. And as she did so, tears
of joy flowed from her lotus-like eyes.

And by that gift in which the recipients were so pure and the mind of the
giver so pure, she earned merit which ensured that she would have many
enjoyments right in this very life. And that good deed was even further
increased by the delight that she took in it, as she said to herself again and
again. Lucky am I! Lucky am I, for I have done such a righteous act.” And her
aunt too praised her, saying, “Lucky indeed is she, for though but a child she
has done such a righteous act”

THE MULaSUDDHIPRAKARANA: THREE STORIES

Now time passed and Lacchl found that she could no longer support the girl
and so she gave her to the Jain nun Suwaya, with these words, “Blessed One!

I can no longer support this child. If it pleases you, then accept her for the
Faith.” The nun agreed. And so LacchT left the child behind and went back
home. When it came time to eat the nun said to the girl, “Daughter! Eat” She
answered, “Blessed One! How can I, still a householder, eat this food that the
nuns have brought with so much pain. For it is winter and they must be bitterly
stung by the harsh cold winds as they go on their begging rounds.” The nun
said, ‘Daughter! When the right time comes I shall ordain you as a nun. Now
you must eat.” And so Rayasiri ate. And when the nun saw how devoted
Rayasiri was to serving them, she asked the demi-goddess Kannapisaiya, whom
she commanded by means of a magic spell, “Is this girl worthy to be a nun or
not?” The demi-goddess said, “Do not ordain her yet.”

The nun, thinking that she would ask the demi-goddess again some time later,
remained silent until the hot season had come upon them. Then one day
Rayasiri saw the nuns coming bade from their begging rounds. They were
roasted by the fierce rays of the sun; sweat was dripping from all over their
bodies; they were suffering from hunger and thirst and they were burdened with
their bowls of food and drink. And when she saw them Rayasiri began to say,
“Blessed One! I fear that I do our Faith great dishonour if I, still a householder,
were to partake of the food and drink that these noble nuns have brought with
such great pain. Please ordain me at once.” The nun then said, “Be patient. For
your propitious moment will come as soon as the rainy season starts, on the
eleventh day of the bright fortnight of the month Phalguna.” And only after she
pro mis ed this did she then ask the demi-goddess. The demi-goddess told her,
“She still has many fruits of her deeds to enjoy, which all entail that she should
experience great pleasures.”

The nun, thinkin g, “She will show great devotion to the images of the Jinas
and the Jain mo nks and nuns,” remained silent until the rainy season was upon
them. The rains began to fall. Knowing that Rayasiri had not had any change of
heart, she then asked the demi-goddess once more, “What is the extent of her
good deeds in the past that now entail that she must enjoy sensual pleasures?”
The demi-goddess said, “She will be the chief queen of five hundred and five
queens. And she will enjoy great sensual pleasures for five hundred years.”
T hinkin g “One day the demi-goddess will give me permission to ordain her,”
the nun then did nothing.

Now one day Rayasiri was seen by Devadhara who had come to the nunnery
to pay his respects to the nuns. And he asked the nun, “Why have you not yet
ordained this girl?” The nun answered, “She is not fit to be ordained.” “In that
case, then why do you feed and support someone who is a lay person?” She
replied, “Because she will bring great honour to our Faith and do much to
further its cause.” He asked, “In what way?” She said, “I cannot tell you
anymore.” And so Devadhara made the vow to give up eating and die by

THE CLEVER ADULTERESS AND THE HUNGRY MONK

starvation if the nun would not tell him all that she knew. And so the nun did
tell him. And Devadhara thought to himself, “Oh! What wondrous thin gs can
happen from a person's own actions! This girl, bom in a family of merchants, is
to become such a magnificent, rich queen and have such royal splendour!
Having enjoyed that royal splendour, I have no doubt that she will then suffer
some terrible rebirth. I shall many her so that she will neither obtain royal
splendour nor be forced to suffer a bad rebirth.” And with this in mind he said
to the nun, “Blessed One! Why don't I marry her?” And she put her hands over
both her ears, ‘Devotee! Why do you ask such a thing, as if you knew no
better? We must not even speak of such things.” Devadhara said, “Forgive me,
I forgot myself. I meant no harm.”

But then he went to see Lacchl. Very politely, he said, “Mother, give
Rayasiri to me.” She said, “Son! I have already given her to the nuns.” He told
her, “But they will not ordain her as a nun.” She asked, “And how do you know
that?” He said, “They told me themselves.” Lacchl said, “In that case, thpn i
shall ask them myself.” He said, “Go ahead, but you must not then give her to
anyone else.” And so Lacchl asked the nun, “Is it true that you are not going to
ordain Rayasiri?” The nun said, “It is true.” And then Lacchl thought,
“Although he comes from a poor family Devadhara is a good young man. He is
a believer in the Jain Faith and the son of a pious man. No wealthy man is
going to take this girl from me, a simple servant who earns her keep by working
in the homes of other people. And he does seem to want her very much.” And
with this in mind she gave Rayasiri to Devadhara. And the deeds that they had
done in the past determined that the day for their wedding was fixed as the
eleventh day of the bright half of the month of Phalguna. But as the wedding
preparations began Rayasiri had her own thoughts.

“If I had not done some bad deed in the past which now obstructed my way,
if I were not so without merit, then, today my relatives and other devoted Jains
would be getting ready all my clothes so that, with my resolve firm, I might
begin to undertake a life of difficult restraints.” So she thought and was anxious
and impatient as they began to ready her wardrobe.

And on the very day of the wedding, as they bathed her and anointed her
body with fragrant substances, she thought, “Today they would be celebrating in
honour of my going forth from the life of a householder to become a nun.

Surrounded by all of my relatives, adorned with beautiful ornaments, I would
be standing now in the temple of the Jin as, as drums resound, marking the
auspicious occasion.”

And sitting in the temple devoted to the goddess, she thought, “Having
circumambulated the images of the Jinas, I would then bow down to the Jinas
with my teacher.

And in the presence of all the Jain community, my teachers would give my
robes to me, and my dust-brush, and all the other things that a nun must carry.”

THE MULAtUDDHIPRAKARANA: THREE STORIES

And as they painted her hands with auspicious designs, she thought, “Ah, my
soul! This is the moment when you, following the words of their teachers,
should be taking your holy vows.”

As she walked around the wedding pavilion she reflected, “And this would be
the moment when I would circle round Ifae entire gathering in reverence, while
the community of the faithful sprinkled powder on me.

And then, having been honored by all present, I would listen in respect,
deeply moved, to the religious instructions delivered by my teachers.

Aias my soul, unfortunate soul! Why is that strong desire of yours to grasp
firmly the treasure of restraining the senses thwarted by some obstructing past
deed, now showing its might, as if by some terrible invisible goblin?

And as she thought these things she was joined to Devadhara ^mamage wiffi
all the proper ceremony. And Devadhara then told the merchant. Fattier. Please
give us some place to live.” And so the merchant gave him a small grass hut
within the boundaries of his compound. Devadhara then took RSyasin there.
And she was totally devoted to her husband and deeply in love with him.

Now while Devadhara was enjoying the pleasures of love there with her, the
merchant thought to himself, “This Devadhara is like a son to me; he is a noble
man- a faithful Jain; he is courageous and high-minded and has so many fine
qualities. I should allow him to carry out some trade. I shall see how deverhe
is If he proves himself worthy, well then, I shall do what I see fit And with
tins in mfrid he said to Devadhara, “Son! Take some goods from me and cany
on some trade with vegetables and plants.” And Devadhara did exactly as
was told He earned his keep, at least until the rainy season came upon them.

And then he said to his wife, “Get me some bricks from somewhere so I can
cover over this veranda which is about to collapse. I dont want the roof to fal
down on the children.” And she did exactly as she was told And as he was
fixing the roof and removing some of the old crumbling bncfc he discovered
five hundred gold coins. Without showing them to his wife he hid them in a pot.
And when he was done with his task he went alone to the marketed o
of the coins he bought her some clothes and jewelry. She said. My beloved
How could you have afforded this?” He said, “I borrowed one hundred coins
from some good man.” She said, “In that case, then, I dont need any
He said, “Do not be afraid. My friend is a wealthy man and very kuxL It was
trifling sum for him.” And so she accepted the gifts. And he continued to carry
on his business and in no time at all became lord of a thousand gold pieces.

Now one day Rayasiri said to him, “Jains are not allowed ro dig dirt in.the
rainy season. Bring me some kind of a shovel so that I can gather some eartfr
But he brought a heavy spade from the merchant’s house. She said, 1 cant dig
with this.” He told her, “When no one is around, just at dawn I shall do the
digging myself. You bring a sack and a basket so that I can fifi the sack with
earth I too am embarrassed to be seen carrying dirt” And she did exactly as she

the clever adulteress and the hungry monk

was toid As soon as he struck the earth with the spade and broke ground he
beheid ai treasure of jewels worth hundreds of thousands of dollars He said

w " this place.” And when "d “S

hy he sard, My love, this will be the end of us!” She said “This is not the
end for us. This is not the God of Death. It is the Goddess of Fo^ heredf
come to us on account of the many wonderful great deeds that you have done
e past. He said, “But should the king come to know of it we will get into

—» Wong, ,o to ting.’ No^rCw
ought , Clearly he does not trust me,” and so she said, “No one will hear of
t from me. Go now, take what your own good fortune has brought you Hurry

T breaIdng 0peD * e ^ade the seal of 2
2? Re Jewels lay, he quickly stuffed the jewels and riches into his

it Thftwn fl sack mside the basket and then carefully placed dirt on top of

££ ITbu tVl Wem ^ ^ Wd * e - a comer of

^stonef " yaSm t0M h6r h “ band * j ewek « no better

Oh my best beloved! Wealth that is not used for making images of the Jinas

feLvat* 02 tem ? S ’ f ° r wors bipping the images, bathing them L carrying oui
festivals, is no better than worthless stones. t-anymg out

rrZfOlJ** 1 * DOt ^ ven t0 Jam monks and ™ns for food, begging bowls
& •*" basic *• » I— fan

f ® el0 7- d! Wealth 18 not used t0 gi ye food, betel, seats and clothes to our
fellow Jains, to me, is no better than clumps of earth.

w ^ rd! Wealth ** “ not used for its owner’s personal delight nor to help
bends, nor ard .hose who are poor and in need, why rhar is * Zer 2

And so I ask you, why do we wrongly hang on to this wealth?” He said
at else can we do under the circumstances?” She said, “Marry the
merchants daughter, Kamalasin. And then everything will be as’we wish He
as y interjected, “But I don't need anyone but you.” She said, “My Lord' You
m^ consfoer what will lead to good results and what will lead fo bad res^
and then do what will lead to a good end.” He said, “Well in that case if von
= ihon reh me, how shall I win her over?"

toow her. Now you must win her over with gifts of fruits and such. I shall do
the same by giving her jeweliy. For it is said,

‘One should win the heart of a child with food and drink, of a young maiden

abject senlfoude. 2 ^ °° a * S * attendance ’ ® old lady with

Now she is both somewhat of a child and somewhat of a young maiden And

*i s ft way '"«-

y ght, he said, and from that day on he began to give Kamalasin

THE MULA$UDDHIPRAKARANA : THREE STORIES

fruits and things every day. And she began to follow Devadhara around and
followed him right back into his home. Rayasin then gave her some jewelry to
wear every day. Now when she got back to her own home her mother asked her,
“Who gave you these fruits? Who gave you this jewelry to wear?” She said,
“Devadhara gave me the fruits and Rayasin put the jewelry on me.” At this her
mother asked her once more, “Who is Devadhara? Who is that woman?” She
said, “Devadhara is the man who comes to our house everyday and the woman
is his wife.”

Now one day the mother saw her daughter following Devadhara all around
and laughed at her. “My child! See how you stick to him, like glue! What, are
you going to get yourself hitched to him for life?” Kamalasin said, “But did
you doubt that? If you give me to anyone else then I will kill myself.” The
mother quickly retorted, “Foolish girl! He already has a wife.” Kamalasin said,
“She is like my elder sister. I don't want any other husband, not even the richest
man in the world.” Seeing that her daughter was madly in love with Devadhara,
Sampaya told the merchant exactly what had happened. He said,

“My beloved! If our child is so insistent then let her marry him. For
Devadhara is both handsome and virtuous. And I can help him to get rid of his
poverty. But first I must win over his wife.” And for her part Sampaya simply
agreed with what her husband had said. And so the merchant instructed
Devadhara, “My son! Let me see your wife.” And Devadhara, humbly assenting,
summoned Rayasin. She came out and fell at the feet of the merchant. The
merchant took her on his lap, blessing her with the words, “May you never be
a widow.” And when he saw her beauty and her loveliness, which far surpassed
the beauty and the loveliness of any other woman, the merchant Dhanna thought,

“Why would this man who shares the embrace of a woman of such beauty, a
woman who is so devoted to him and so in love with him, want my daughter?

How could this Devadhara, who can always make love to this woman, who
is like a flowing river of the divine nectar of womanly beauty, take pleasure in
my daughter, pretty though she is?

And if this woman should turn against her, how could my daughter ever be
happy? Ah, my daughter is foolish to desire this man for her husband.

But what can I do? I must first try to see what they really feel. Then I will do
what I think is necessary.” And with this in mind he said to Rayasin, “My
child! My daughter Kamalasin is deeply in love with your husband. If you have
no objection then I shall give her to him,” Rayasin said, “Father! I am
delighted. Dear father, fulfill my little sister's wishes.” The merchant said, “My
daughter! In that case then I give Kamalasin into your care. From now on you
must look after hen” Rayasin quickly said, “Father! I am honored.” And then
he turned to Devadhara, “My son! Take in marriage Kamalasin, who loves you
deeply.” Devadhara humbly assented, “Father! As you command me so shall I
do.” And so the merchant made a wedding with all due pomp and splendour. He
gave to Rayasin and Kamalasin exactly the same jewelry. He set his son-in-law

THE CLEVER ADULTERESS AND THE HUNGRY MONK

up in business and Devadhara earned much money. He used the wealth he had
found earlier to build Jain temples and to perform other pious acts.

Now KamalasirT had a friend named Paumasin, who was the daughter of the
king's minister Maisagara. She had come to the wedding and when she saw
Devadhara she immediately vowed before all her own girl friends,

“If that Devadhara by some act of fate can be brought to marry me, then and
then alone will I enjoy worldly pleasures. Otherwise I renounce the world right
here and now, in this very birth.”

And when her friends heard that vow of hers they told her mother Piyariga-
sundan at once. And she told the minister Maisagara. He in turn summoned the
merchant and respectfully gave Paumasin to Devadhara. Devadhara married her
with great ceremony. And the minister gave to all three women exactly the same
jewelry.

From then on the minister often brought Devadhara to the king to pay his
respects. The king showed him great honour and offered him the finest seats to
sit upon. And one day, while the king was himself being charmed by Deva-
dhara’s good looks and his many virtues, the queen Kittimai, realizing that
Devadhara was a good match for their own daughter Devasin, dressed Devasin
up in all her finery and her jewels and sent her to bow down to the feet of her
father. The king lifted her onto his lap. And as he looked her over it suddenly
came to him that she had reached the age for marriage. And no sooner had he
turned his thoughts to finding a suitable husband for her, than he noticed how
Devasin was looking again and again at Devadhara out of the comer of her
eyes, with a glance that revealed that she had fallen in love with him, her bright
pupils darting back and forth. At this the king thought, “Oh! She seems indeed
to be smitten with this fellow. And he is both handsome and virtuous. Let her
enjoy the pleasures of wedded bliss with him.” He then said to Maisagara, “I
give our very own Devasin to your son-in-law. As the ocean is filled with
jewels, so is she filled with virtues.” The minister replied, “I am honored.” And
so the king made a splendid wedding, sparing no expense. He gave to all four
women exactly the same jewelry. And he gave to Devadhara the large territory
that bordered the domains of his vassal Narakesari, and which was the most
important of all the territories. And Devadhara lived indeed like a God, enjoying
the pleasures of love with Rayasirf and his other four wives, ensconced in a
seven-storied palace that was filled with all sorts of costly things that the king
had given him.

Now King Narakesari came to hear that the territory bordering his own had
been given by the king to his own son-in-law, a mere merchant And so, b urnin g
with such rage that the very flames of anger seemed to leap from his mouth as
he spoke, he told his own servants, “See with what contempt the king Bhama-
ndala treats us! He has given the task of protecting our flanks to a veritable
barbarian. Let us raid his territory and teach the king a lesson so that he will
never do anything like that again.” And as soon as he spoke they raided

THE MULAtiUDDHIPRAKARANA : THREE STORIES

Devadhara's territory and sent word to King Bhamandala that they had done so.
And no sooner did he get the news, than furious with this insult delivered him,
the king caused the drums to beat to announce the departure of his own army.
And so the king’s army set out,

Swift as the wind, swift as the mind, gold ornaments flashing like bursts of
lightning, rut dripping like rain from their temples, the elephants went forward
like new-formed rain clouds.

Filling the world with their neighing, kicking up heaps of dust as their sharp
hooves dug into the earth, making terrifying noises from their mouths, gums
drawn back, the horses went forward.

Having proved their prowess many a time by slaying their proud and wicked
enemies, sauntering, shouting, the foot soldiers went forward.

The very heavens seemed rent asunder with the trumpeting of the elephants,
the clanking of the chariots, the neighing of the horses, the shouts of the
warriors and the beats of all the war drums.

And when he heard this terrible noise, like the roar of the turbulent mighty
ocean, Devadhara asked his chamberlain,

“Are the very heavens being rent asunder? Has the earth split open? Are the
mountains tumbling down? Or is this the very end of the world? Tell me sir,
what is this noise?”

And the chamberlain, who knew exactly what was going on, told him in great
detail about everything that had happened. At once Devadhara spoke up. And as
he spoke his lips quivered in anger at the insult he had been dealt; his forehead
was marked by three fierce lines of a frown, and his hand reached again and
again for his sword. “Hurry, make ready my elephant so that I may follow my
father-in-law into battle.” And his men did exactly as he commanded. Devadhara
mounted his war elephant and rode to the king. He was freshly bathed and bis
body had been anointed with fragrant substances; he was adorned with garlands
of white flowers and wearing his most costly clothes; his crown was surrounded
by lotuses with fine long stalks; and he carried with him his sharp sword that
was like the tongue of the God of Death. When the king saw him coming he
thought to himself, “Lucky am I to have such a fine son-in-law. Or perhaps it is
the good fortune of Devasin that she has found such a fine husband.” And as
he was thinking this, Devadhara threw himself at his feet and proclaimed,
“King! Lions do not attack jackals, forgetting about maddened elephants that are
their more worthy foes. And so I beg you, command me so that I may pacify
this disobedient vassal Narakesari. Besides, it was because be thought of me as
a mere merchant that he dared to attack- my territory. And so, O King, it seems
only fitt in g that it is I who should go there.” The king, his body rippling with
joy, said to him, “My son! Do not ask that of me. Truly I shall not feel satisfied
if I do not go out against Narakesari myself.” And Devadhara, re aliz i n g how the
king felt, was silent. But a few moments later Ik asked again for permission to

THE CLEVER ADULTERESS AND THE HUNGRY MONK

H?Sd Command me! The king replied, “Ask for what you wish.”

Se Sno j J T t0 prOCCed ” ** van S uar d against Narakesari.”

of Lto tu y S ° D ’ ° DOt ^ What y0U ^ 1 cannot bear t^e thought
of being withou you even for a short time and we are yet hundreds of mEes

f°“ Narakesan ” Devad hara told him, “Each day I shall come back by

md b ° W d0WD t0 ** ^ feet ” ^ w hen he realized

Detadhlr^T T 35 n0t 56 dissuaded the king gave him permission to go.
e adhara left at once and soon reached the border of Narakesari's territory 8

ms enemy, having learnt form spies that he had arrived, bellowed, “Seize that

7w° l k * m h ° W P0Werfbl 1 31111 ‘ <And 38 soon “ he hTd
ttered these words his army stood aimed and ready. And it was a mighty aimy

indeed that went forth from Narakesari's domains. And when they saw ft coming

Etevadharas soldiers armed themselves at once. And there erLed a te2

Here men's heads lay cut off by sharp swords; there the headless corpses of
warriors, jerking violently, put on a dancing show; T 0t

faUen the temples of elephants that had been tom open

^ Jf ere , he3pS ° f Chari0ts ** had been smashed to smithereens
with strong maces lay clanking against each other;

Here she-goblins danced, drunk on blood; there jackals howled like ghouls
feeding on human entrails and flesh; ^ ’

* ky T T 6 "* 1 !trcams 0f shaI P m ™ s *™n taut bow-
strings, there sparks shot out as weapons clashed and clanged together;

ri^ re t h h0rS ?’ eIephantS> md chariots roam ed aimlessly, no longer carrying
nders, there hosts of gods showered flowers, pleased by the warriors bravTI^

gl l 0StS !f Ughed 30(1 hooted > each more te mble in form than the next’
there terrifying demons brandished sharp cutting tools in their busy hands-

And as this terrible battle raged Devadhara, the prince, mounted on his
elephant, shouted, ‘Lead my elephant towards Narakesari’s elephant”

And taking up the command, the skillful elephant driver led Devadhara's

mo *— •«*>-*

« z -

Take hold of your weapon now! You will see what prowess even a merchant's

ve^h^nn V h ^ ? e *Tf’ ±mkmg 11131 such a lowly foe was beneath him,
yet had no choice and took hold of his magnificent sword.

0 /f? 3Ch bl °w that the impatient king levelled Devadhara skillfully warded
off. And he seized the long and he was filled with pride at his own act

And Devadhara's ministers sent word with a swift messenger to king
Bhamandala to inform him that Devadhara had met the enemy JLy And be

THE MULA&UDDHIPRAKARANA : THREE STORIES

quickly rode out with his best soldiers. The prince Devadhara handed Narakesari
over to him. Filled with joy the king embraced the prince and then released
Narakesari from his bonds. He honored him as was his due and then told him,
“You should continue to rule your own lands as a servant of this prince.” And
Narakesari, giving to the prince his own daughter Mittasiri, too full of pride to
serve under the prince, abandoned his kingdom and became a monk under the
guidance of a good teacher. The king and the prince Devadhara crowned
Narakesari's son as king and then went back to their own city.

The king, realizing that the moment had come, then said to all his sons, “My
sons! If you agree then I will crown your brother-in-law as king.” They all said,
“Do so. Whatever you wish is also our desire.” And so he informed all his
ministers and chief councilors and on an auspicious moment the prince
Devadhara was made king of both kingdoms, his own and the kingdom of
Bhamandala. And King Bhamandala became a Jain monk and looked after the
matter of his own spiritual welfare.

Now Narakesari's loyal retainers gave to King Devadhara their own daughters,
two hundred and fifty of them, and many precious gifts. And his other vassal
kin gs did the same. And so he came to have five hundred and five queens and
he made Rayasiri the chief queen amongst them all. She enjoyed great wealth
and splendour. And Devadhara the king became a great king, lord over a vast
territory, his commands honored by all.

And one day, recalling their previous poverty, the king and the queen began
to carry out pious acts to further the Jain Faith. They had Jain temples built;
they had Jain images consecrated; they had the images bathed, anointed and
properly worshipped; they sponsored great religious festivals; they proclaimed
that no one in their kingdom should ever take the life of any creature; they had
the chariots belonging to the temples led around the city with the sacred images
in them; they gave to the poor and miserable, gifts of compassion; ‘they did
honour to fellow Jains; they gave great gifts to the Jain nuns and monks, gifts
of food and other necessities; they had books copied and properly worshipped;
they listened to the words of the Jinas; they themselves observed the required
daily duties of pious Jains; they fasted on the fast days; what more need I say?
They spent their time doing just about everything conceivable that would further
the cause of the Jain Faith.

Now one day there came the Blessed Jasabhaddasuri, who was so wise he was
almost omniscient. The king and his queen went to pay their respects to the
monk. They bowed down to him, full of true devotion. They sat down on the
ground, making sure that there were no living creatures there that they would
crush. The Blessed one began his discourse:

“Wealth is by nature fickle; this miserable body is ever subject to the ravages
of old age and sickness. Love is like a dream. And so I say put your efforts into
the practice of religion.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

beS, h °f ) teaclli “^‘ lK Ji °* have Itaed to difference between
the life of a householder and the life of a monk to the difference between »
mountain of gold and a mustard seed.

haP 2 neS i that monks know » havin S renounced all pleasures of the senses
and being free from pain caused by others, cannot be experienced even by the
emperor of the entire world. y me

This religious practice which so many monks follow is like a thunder bolt to
deave to toot tot in to accumulated effect of aff of a petsoZS
evil, heavy, accumulated over many a lifetime. ’

Someone who has been a monk even for just one day is honored by kings and
queens alike. Behold the power of the religious life, O king!

A soul having been a monk even for a day, intently devoted to the monastic
n0t get abSOlUte release ’ il 18 true > bu£ for sure he becomes a god in

Practicing austerities brings even greater merit than building the most
templeS ’ ° f 311 * gold, g silver and

c ^ nd so ’ 0 abandon the householder's life, which is the abode of all
o& ^ C0UISe ^ ^ f0U0W ’ ^ ^ d -troyste cyct

And when he heard these words the king Devadhara indeed felt a desire to

renounce the world He said, “Blessed One! As soon as I crown RlyaSs son

Gunahara as king I shall accept the course that you describe. But I have one

me ’ Why m 1 m(i my queeD ^ t0 Suff er the loss of our

R e i7 e ^ o' 1 Cha f! D? ^ were we °PPressed by such terrible
p rty. The Blessed One said. Listen, great kin g

Just one birth ago you were bom to a good family in the village of Nandivad-
apa. Your name was Kulavaddbana. And your queen was then also your wife-
her name was Sanumai. By nature both of you had few faults, were little given

t I™ 1 ~ ^ W6re deV ° ted t0 ***« t0 otheis - Now one

tous7'Sell m C , 0UISe ° f ** WaDdenn g s chanced » c °me to your
ouse. Seeing them you said to your wife, ‘Beloved! Just look at these monks

They never give anything to anyone and have abandoned their duties to take
care of their immediate family, their friends and their other relatives What use
are any of the religious austerities they do anyway, since they ignore their own
people? Sanumai said, ‘My lord! What you say is absolutely truT Them ^
no doubt that what you say is just so.’ That is the deed Jt you bl did ^
led later to your own loss of your relatives.”

WaS K alS0 “ vma g e a rich Jain temple. A certain wealthy Jain

teZl ' 6Va b J Dame ’ was m char S e of looking after the properties of the
temple. Now one day you lost a quarrel with Jinadeva, which prompted the

angry Sanumai to say, “Lord! That temple servant is blinded witl/all that

THE MULA$UDDHIPRAKARANA: THREE STORIES

wealth that belongs to the temple as sure as if he was drunk with wine. And so
he disregards everyone and everything. As far as I am concerned, we'd all be
better off if all the wealth belonging to the temple just disappeared. “And you
said, “Beloved! That would suit me just fine.” And with those bad thoughts you
both insured that you would suffer poverty. And you died without repenting
your bad deeds and were reborn as you now are.”

When they heard this account they both remembered their former births. And
they said, “Your account is absolutely true. We remember everything now with
the power to recollect our past lives. But what deed did we do then that enabled
us to acquire this kingdom?” The Blessed One said, “That you gave food with
reverence to Jain monks and nuns in this birth of yours resulted in your enjoying
the kingdom, right in this very same life. As the sacred texts say,

‘Some deeds done in this birth give their fruit in this very same birth; some
deeds done in this birth give their fruit in a future rebirth. Some deeds done in
a different birth give their fruit in this birth; some deeds done in a different birth
give their fruit in a different birth’

And so you must always endeavour to do good deeds.” The king and his wife,
agreeing, went back to their palace. Installing the prince on the throne, with
great splendour the king and the queen renounced this world. They fu l fi l led the
rest of their ordained days by living a pure life, and fasting to death they
attained rebirth as gods. When they fall from heaven they will be reborn in the
land of Mahavideha where they will achieve final liberation.

The Story of Devadinna, from the Mula&uddhiprakarana, pp. 169*179.

There is on our very own continent of Jambudvlpa, in the land of Bharata, a
city named Tihuyanapura, “The City of the Triple World,” which was indeed an
ornament to the Triple World of Heaven, Earth and the Nether World. There
reigned King Tihuyanasehara, “The Best in the Triple World,” who was a
veritable sun to chase away the deep darkness of his stalwart enemies. And
foremost amongst the women in his harem was Tihuyana, his queen. And from
her womb came forth the prince Tihunahadatta, “Gift to the Triple World.”

Now in this very city there also lived a merchant named Sumal, “The
Clever,” who was the leader of all the eighteen minor and major guilds of
merchants, who had fathomed the meaning of that best of all religious doctrines,
the Jain doctrine, which teaches such things as the distinction between living
beings and insentient matter. And this merchant was greatly honored by the
king . And he had a wife named Candappaha, “Moonlight,” who by her beauty
surpassed all of the heavenly damsels. And she and the queen Tihuyana were
devoted friends. One day the prince Tihuyanadatta, along with his retinue, went
to see Candappaha, whom he called “auntie.” She bathed him tenderly,
massaged him with fragrant ointments, adorned him with jewels and then sat

THE CLEVER ADULTERESS AND THE HUNGRY MONK

him on her lap. She placed her lips to his head and breathed in gently, and as
she did this she thought,

“How fortunate is my friend and what good deeds she must have once done!
Her life is fulfilled, she has accomplished her goal in having such a wonderful
son!

Many are the women who have fulfilled themselves in this world, bantering
softly to their handsome children, the fruit of their very own wombs. And sitting
there on their laps, the children coo back to them, showering them with playful
words of love.

But I am the most miserable of women, for I do not have even one child.”

And as this thought ran through her mind she let out a deep sigh and sent the
prince back to his own home.

Now when the prince got home the queen asked, “Who put all these jewels on
the prince?” His servants told her, “Your friend. But you must quickly sprinkle
the prince with salt and say the right prayers so that no harm will come to him,
for she let out a deep sigh right over the prince.” The queen said, “Don't talk
such nonsense. Her sigh will be like a blessing for the prince.” At this the
servants fell silent And the queen thought, “Now why did she let out a sigh
when she saw the prince? Oh, I know. She has no child, poor thing. Now what
kind of friend would I be if I did not give her my own child and fulfill her
deepest wish?” And as she was pouring over this thought the king entered. He
asked, “Queen, how is it that you seem to be disturbed by something?” And so
she told him everything that had happened. He said, “If that is the case, then do
not be distressed. I shall find some means by which your friend will get a
child.” The queen said, “My Lord, your favour is great”

The next day the king told the merchant, “You have no soa You must
propitiate my clan deity, the Goddess Tihuyanadevi, in order to gain a child. She
has great powers and when worshipped grants whatever she is asked.” The
merchant then said, “King! What good is it if my son is then taken away as a
result of some bad deed that I have committed in a previous life?” The king
replied, “Never mind, even if that is so you must do as I insist.” Considering in
his mind that this was tantamount to an order from the king, the merchant went
back home. He told Candappaha what had happened. She said, “My lord! If you
do that you will insult the true faith, for we are Jains.” Sum a! said, “Beloved!
If I do it as an order of the king, then there can be no insult to my faith.” And
so the very next day the merchant, taking with him all the things that he needed
to worship the goddess, went to the temple of Tihuyanadevi along with his wife.
There they had the image of the Goddess bathed, anointed and worshipped, and
when that was done the merchant addressed the Goddess, “O Blessed One! The
king said that I should ask you for a son. So, give me a son.” At this the
Goddess thought, “He surely does not seem very enthusiastic about all this! But
for the sake of my own reputation I cannot afford not to show myself to him.”
With this the Goddess said, “Sir! You will have a son.” He said, “How do I

THE MULA$ UDDHIP'RAKARANA : THREE STORIES
, And inking “I shall cause that unenthusiastic fellow a bit of trouble,”

temple falling .” The merchant, thinking, Some harm is abo

«£=r. r ■£■£

she gave birth to a son who was handsome, his every limb j pe _
m^tauT riven tins great news by her maidservant named Snbanto The
Bringer of Joy." He gave the maid-servant a handsome gift and ma gte
naity in honour of his son’s birth. And there,

^The drums beat with a great thundering sound..Courraans
was distributed to all, with no one left out, and the leadrng ahrens came

^^mam^oflrites'and rituals were carried out to perfection and the relatives
wetfaft feted and honored. Prisoners were freed from dreir drains and the most
excellent Jain monks were offered the proper alms.

And so the htlu^d

Sf^tTove^ ^e^riTmanTahs. And he ,d grasp

^NoworTday when he did not have any lessons, he sal down
J ZounJg on religion. And a, that very moment the subject of the

discourse was the duty of giving. Here is what was said.

“By a gift you can bring people under your control. With a gift even hos ty
can^be bmuehtto nougfc Ivi an enemy becomes a ftiend with a gift A gift

101

100

THE CLEVER ADULTERESS AND THE HUNGRY MONK

By giving a man becomes an emperor. By giving a man becomes king of the
gods. By giving a man attains great glory. In time giving leads a person to great
peace.”

And when he heard these words he thought, “Ibis person says lhat the act of
giving alone is capable of warding off all harm in this world and granting peace
and happiness. I should put all my efforts there.” And so he gave food and other
necessities to the hungry. And as he got older he began to take things from the
storehouse and give them to beggars and supplicants. He worshipped the Jina
images, and with great faith in his heart he gave food, clothing and begging
bowls to the Jain monks and nuns. He did honour to his fellow Jains. Now one
day the keeper of the storehouse, Tanhabhibhuya, “Overcome by Greed,” seeing
that so much wealth was disappearing from the stores, told the merchant,
“Master! Devadinna is overcome by the vice of excessive giving and is
destroying a vast amount of wealth.” The merchant said, “Do not stop him. Let
him give what he wants. Just be sure to replace what he takes out.” The other
one replied, “How shall I know how much he takes?” The merchant said, “First
do your measuring, then get ready what he needs and let him give it.” And he
did just this. As for Devadinna, he gave away everything and anything that came
into his mind. And so time passed.

Now it happened that Tanhabhibhuya had an exceptionally pretty daughter
named Bala, “Child,” from his wife Muddha, “Charming.” Because she was so
clever people called her B5lapandiya, “Child-genius.” One day while she was
roaming Devadinna happened to see her. And as soon as he saw her he thought,

“Surely this maiden was made by God with a beauty that is not to be touched.
For I have never known such loveliness in any woman that I have embraced.

I think that the creator must have taken all the loveliness from every woman
to make her body. In no other way is her beauty to be explained!

Wherever this young maiden goes, herself unmoved, the young men are all
astir with passion.

What else can I say? Maybe she, radiant with a fiery beauty, was even made
by the God of Love himself out of his own power, like a magic herb to conquer
all men.

He alone is fortunate, he alone is happy, he alone fulfills his life who kisses
her beautiful face, as a bee drinks the nectar of a lotus.

What good is the life of a man who does not toss to and fro amongst her
broad breasts, like a snake struck by a stick, wriggling and writhing all the
while.

What else can I say? Lucky is the man who like a swan nestles in her, for she
is like a divine river whose waters are the honeyed pleasures of love.”

And being thus struck with desire for her he thought, “How can I get her to
be mine? I know. I shall win her father over with gifts and things, For it is said.

THE MULA&UDDHIPRAKARANA: THREE STORIES

‘Whomever you wish to seize, seize first with a lure. And then greedy for
more, he will do whatever you wish, good deed or bad.’

If I do not get her then I will leave this place. I must be clever and somehow

make this known to her and to her father.”

And so the next day he gave Tanhabhibhuya a fine necklace. He sard,
“Master' What is fee meaning of giving me this necklace? The young man
answered with a riddle that involved a play on the word for necklace. In o
smsT he merely said, “I am giving it to you; you are my servant and must
accept it Now take it and do with it what you wish.” But Devadinna realiy had
Sr meaning in mind; for as he gave it to Tanhabhibhhya he announced fes
intention to give himself up to the girl as a thief might do to a guard and he
pr“ald L his fate was in her hands. But " “ tve

stand that meaning. Still he did a? he was told ami tookdhe
it rn Balanandiva. She asked, “Father, where did you get this necklace/ ne
STgave i. to me.” Now she too had been in fc throes ».great

passion ever since she had seen fee young «iam Sh e
intentions and so to find out exactly what lay behind all of this she asked,
Sr^Tfed he say anything at all to you?” He repeated exactly w^
Devadinna had said. At once she understood its true meaning and so she recite
this verse, playing upon a like set of double meanings:

■The thief is not sent away horn the palace for his aa of thievery andI the
necklace does not go far from the treasury, occasioning a loss of wealth. Indeed
ttTLklrL on my breasts and so shall he res, tore too, ever so

“treasury” here can also mean “the surrounding walls of fee castle.”
TlT^nSa^means the “young man.” “Not taken far" means “no, ca*
Sde, not sent away in eidle," because he has stolen the wealth
bear the “necklace,” or the “young man,” in her heart, and he can live there
happily. This was what she really meant to imply as an answer to to words_
The father who did not understand any of this, said nothing. She thought,
“My goal can be accomplished if I am clever enough,” and so
to her mother “Mother! Give me to Devadinna.” Her mother said, My d,
yon^ dw^s so sman. Why do you say something so foolish. •
not know a t4ig? Your father is his servant. How can you many tam? Choose

someone of your own station.” She said “Mother! At ka * p.

1 shall take to my bed.” And she did just so. Now Muddha saw how
deeply to love she was and so she told Candappaha what had happeued Aod she
told her husband. He said, “It is one tha, to-fatheris our common
servant But I too have heard from our son's friends feat he is also deeply ^
love wife her Let me see what our son feels and then I shall do what is right
And so the merchant just happened to recite this verse within earshot of to son,
“A person should never abandon his father and friends. He should never trust to

103

THE CLEVER ADULTERESS AND THE HUNGRY MONK

wife nor take her money and he should never lust after one of his servant
maids.”

Immediately realizing his father's intentions, the young man spoke up,
“Father! If a weak wall is about to fall, is it better if it falls inward or towards
the outside?” The merchant said, “If it fells towards the inside then none of the
bricks will be destroyed. And so I suppose that is to be preferred.” The young
man said, “If that is the case, then why did you say what you did?” The
merchant, having understood his son's feelings, made him a wedding with all
due pomp and splendour. And while the happy couple were shamelessly
enjoying the delights of sex and falling deeper and deeper in love with each
other, one day it so happened that Balapandiya went out for something. And a
woman, seeing her, remarked to her own companion,

“My friend! Surely this woman is the foremost of lucky women who have
accumulated merit through many past lives, for she has been taken as a bride
into a house that is so rich and wealthy.”

The other one said,

“Oh, my friend! Don't speak so fast. To me that woman is blessed who,
marrying a man whose wealth is gone, brings him great wealth and fortune.”

Now when she heard these words Balapandiya thought, “Truly she has spoken
words which require some thought. And when you think about them they do
indeed seem to be true. I must send my own husband somewhere to earn money,
while I remain at home devoted to pious acts, so that he many increase his great
wealth.” And with this thought she went home. There she saw her husband, sunk
as it were, in an ocean of worry.

And when she saw him like that she asked, “My Lord! Why do you seem to
be so distressed? “He said, “Beloved! I have good reason to be distressed.
Today, dressed up in all my finery, surrounded by all my friends, I was seen by
two mea One of them said,

‘Here is one who always seems to enjoy great wealth. And he is forever
giving away things, as an elephant drips juice from its temples when in rut.’ -

At that the second one said,

‘Sir! Why do you praise him? All he does is enjoy what his father acquired,
like a son enjoying his own mother!

He who can do all that this ore does with wealth that he has acquired through
the strength of his own arms is the one I would consider to be valiant Anyone
else is a coward.’

And so, beloved, as long as I do not go abroad and acquire wealth with the
strength of my own two arms, I shall find no peace of mind.”

At this she was filled with joy and she said, “My Lord! What a fine idea! For,

‘He alone is fortunate, he alone is wise, he alone is learned, who wins fame
through the wealth that he has acquired by the strength of his own two arms.’

THE MULA$ UDDHIPRAKARANA : THREE STORIES

My Lord! May your every wish be fulfilled. Do as you desire. And he
thought, “No wife would ever say such a thing when her husband expressed a
desire to go abroad. For,

‘All the joys of life are gone for a woman when her husband is abroad;
women enjoy the pleasures of life when their beloveds are at their beck and
call.’

But she says all of this with a straight face. For sure she must have a lover.
What do I care, for at least she has not tried to stop me.” Determined to go, he
went to his father and informed him,

“Father! Grant me leave to go. I wish to journey abroad in order to acquire
wealth. I shall do many brave and valiant deeds.”

His father said,

“My child! We already have so much wealth in our family that is at your
disposal for whatever you wish, for giving away, for enjoying and even for
frittering away if that is what you choose.

Use that wealth and stay here, free from care, for I could not bear to endure
being separated from you.”

Devadinna said,

“What decent man would not shudder at the thought of living off the money
that his ancestors had earned?

And so I beg of you, out of your love for me, to grant me leave so that I may
justly earn my fame with the wealth that I have acquired through the strength of
my own two arms.”

When they realized that his decision to go was so firm, his mother and father
both gave him their blessings and dismissed him from their presence. When all
the prepar ati ons were finally underway for his departure, his parents feared that
th eir daughter-in-law might prevent her husband from going, and so they said to
her, “Your husband seems eager to make a journey abroad.” She said, “Father!
And what can be unusual in my noble husband's resolve? For he has been bom
to parents like you two and is merely following in the footsteps of his honored
ancestors who have gone before him. For it is said,

‘These creatures leave their place of birth: lions, noble men, and elephants.
And these creatures die where they were bom: crows, cowardly men and deer.’”

When they heard these words they had die same reaction as had their son and
so they remained silent. Now when the young man was ready, the merchant
assigned eighty-four traders to accompany him, giving them each goods for
trade. On an auspicious day, then, the young man appeared, mounted on an
elephant He distributed great wealth to those assembled and stood ready in a
special pavilion erected to bless his departure. And Balapandiya, too, was
mounted on a magnificent elephant She was dressed in her most splendid finery
and her lotus-like face was aglow with happiness. She went forward to bow
down to her husband. An instant later she announced, “My Lord! Command me

104

105

THE CLEVER ADULTERESS AND THE HUNGRY MONK

as you wish!" And the young man, in keeping with established custom, offered
her a flavored betel leaf with some flowers. As she put the betel into her mouth
she proclaimed, “My master! May I enjoy many a betel leaf that you yourself
place between my lips!” And with these words she bound her hair into a tight
braid, and her heart overflowing with joy, she returned to her own rooms. And
as they observed her behaviour, all the townspeople were struck with doubt as
they returned to the city.

And the young man, too, had his thoughts. “Strange indeed are the ways of
women! No one can ever know what they are really thinking.” Turning this over
in his mind, he proceeded on his journey. In time he reached the harbour named
Gambhiraya, “Deep,” as is its description here with its many embedded and
hidden me anin gs, puns and word plays. For there he saw the ocean and the
ocean was like a magnificent elephant, like a grand palace, like a great jewel,
like an excellent ascetic and like a lord of men. And what was their similarity?
It was that they could all be described by just one adjective, if you are careful
enough to turn the adjective this way and that. And when you do you see that
the adjective means many things: the ocean was teeming with large sea
creatures, while the elephant drips with ichor when in rut, the palace is abustle
with pleasures, the jewel is ever desired, the ascetic is without passion and the
king is forever proud. Again, it was like a cremation ground and like the
Samkhya school of philosophy, for they each can be described by the same
adjective, read anew each time. The sea was filled with many types of shells;
the cremation ground holds great terrors; and the Samhkya school is made up of
many great men who adhere to its tenets. In the same way it was like an
excellent chariot, the sea having birds with the word “wheel” in their name, and
the chariot having real wheels. It was like a temple which has a platform on
which the image stands, in having a firm floor which is called by the same
name. It was like an army marked by forbearance, in having many fish named
by the same word that can indeed mean “forbearance.” It seemed to rise up to
greet him with its great waves that reached upward; it seemed to want to
embrace him with its arms made up of garlands of waves. The ocean seemed to
call out to him with the thunderous roar that the creatures in its depths made as
they were churned hither and thither. And it seemed to smile and laugh with the
white froth of its waves which were like the dazzling teeth in a person's mouth
when he smiles and laughs. It even seemed to chatter away at him with the
clatter made by the birds there. He prayed to the ocean and then began to
examine the boats that were there. And from them he chose to rent one
particular boat that was like the teachings of the Jinas. It was unblemished and
possessed of all the best qualities. It was covered with fine cloths that could be
called by the same term used to designate the robes of the Jain monks. It had an
excellent sail of white cloth, while the Jain doctrine has excellent monks who
wear white garments. It was to be the cause of great success for him, as the Jain
doctrine leads to the highest goal for men. Like the Jain doctrine, too, it

106

THE MULA$UDDHIPRAKARANA : THREE STORIES

his teachers and the Gods. He ga y &- chore- all the things

followed. he got onto the boat The «£

zz&szz see -^

few days they traveled over thousands of miles of ocean.

* <■» —• JS'jy 'SfZZZSS'* observing

praying and dedicating herself to the fittfcMy md 6UKr . ta .

saw her, and the nuns, her mo “ “ your body is so delicate. Do not
law, in short everyone said to her, Uuia. rour uuu?

oerform such strenuous asceticism.” She said,

^“Elders' Do not be troubled. I shall carry out these penances for only ax
JSflteta. I Shan fast to dead, if my husband has no. com. hade, aU ins
S?fcSed. I swear to this today, right beta, ah of you.

They said, “Danghmr! Your L." She said,

■B« Dolt say another word abom it.^And because

they realized that she was him in her resolve, they all kept sden

One night, when me cold f ason S^ed

"fair

^ , t God I am your most humble servant from this y

^“soVe yourself to m You will not rind one like me so
M cilv aeain nor will you always have such a body.

tr l u .s

together. There is no such thing as morality, no such tnrng as

and no such thing as spiritual liberation.”

And when she did no. answer him - Xn" 2bteak

wicked one began to try to enjoy y religious practices, then

down her resistance, for she ha greatthought “I shall kill the husband
his mood changed and he became angry. He thougnt, snau

107

the clever adulteress and the hungry monk

" Sel K SS WOman t0 Wh0m she is 80 fai,hful > so that she will die of grief at
death, burnt up by the raging fires of her pain.” Now he knew thro^h hi.

Ste^nddT-' 2 ? g H !hat Devadinna was in the middle of the ocean Jid he
6hghted> onto Ws boat Taking on a terrifying fom he

ght here in the middle of the ocean.” Devadinna said, “What have I done
wrong that you should act this way?” The God replied “TW f

“S 0rely wha. I “aft

again spoke up, •« she hasten false 7 ,„ L 25 ten

;sss sa

mlr 16 T her 11,36 faitk ** 80 he ^ come here Tanged t

oroKen snip and they reached various islands

aith he was earned safely ashore. And in accordance with what his past deed.

s *; ™ --5=S

fellow Jam and dehghted said to him, “Sir! I am the ocean I Jfrieased bv the

r no *-• -

■ , De J adin ° a re P lie< L “As you command.” And with these words he set out And

=5Srss£3Ss^sS

*£? “ l T 3,1,1 “ S * *» *■ been™«“ te

ocean. And when he rephed, “That is sote demi-god said, “In that caL go

THE MULASUDDHIPRAKARANA: THREE STORIES

at once to the city Rayanapura, not far from here. The king there is named
Sakka, just like the King of the Gods. Whatever you desire in your heart he will
give to you four-fold.”

And so he went and he saw that absolutely everyone there was absorbed in
enjoying all the pleasures of all of the senses; no one did a stitch of work, not
trade, not farming, not clerical work, not soldiering. They all seemed to be doing
nothing but playing. And looking at so many things that amazed him he reached
the royal palace itself. There he saw the king, like Indra, the King of the Gods,
enjoying himself with every imaginable pleasure, and giving to people four
times what they had wanted. He asked one man,

“No one in this city does anything to make money, not trade nor any of the
other usual occupations, and yet where do they get all the money they clearly
enjoy without the least little effort?”

He said to him, “Have you come up from the nether world or fallen from the
heavens? Or have you come from across the ocean that you ask such a
question?”

Devadinna said, “Do not be angry, for it is true that I have come from across
the ocean and have been shipwrecked here. Please tell me exactly what goes on
in this place.”

The man told him, “In that case, listen. This king of ours goes every day to
the nearby jungle and there by his great courage he pleases the powerful demi¬
god Manoraha. The demi-god, satisfied, grants him a very great boon. Through
the power of that boon the king gives to every person four times what he
desires.”

When he heard this Devadinna thought, “In that case why should I bother
humbling myself before the king? I shall win over the demi-god himself. But I
must see what the king does to please the demi-god.” He then went to the
temple of the demi-god and concealing himself behind a tree, he hid there until
after the first watch of the night, when the king appeared all alone, with only his
own sword to guard him. The king worshipped the demi-god and proclaimed,

“O, O, great demi-god! You who are possessed of such great power and
unthinkable magnanimity ! You who rescue all living creatures who display their
faith in you through acts of courage! Appear now in person to me!”

And with these words King Sakka threw himself into a fire pit from which
terrifying flames leapt.

The demi-god lifted him up with his lance and sprinkled him with water from
his water pot The king was as good as new. The demi-god said, “Great Being!
Choose a boon.” He said, “In that case may I be able to give every man four
times what he wishes through your powers.” “So be it.” When the demi-god had
rephed, the king bowed down to him and then went back to his palace.

On the very next day it was Devadinna who spoke in this way to the demi¬
god and who jumped into the burning fire pit. In the very same way the demi-

108

109

the clever adulteress and the hungry monk

god came to grant him a boon. Devadinna said “Keen it in t. „
with that he jumped into the fire pit yet a second time^he ^ ***

front! Xf ^ta ^, DeVadiW2 ^ ^ “ “ s K “P fc . conwaled

have alrcady given toe boon/to “ d> " I

to his palace, grcafly doubled in tod. S on

the enthe nigh, tossing and taming in *S5 S tog **“*

sand, like a snake strut* bv a stick lit-Tu. . Sh thro ' vn »P onto hot
came Devadinna went to » ?" gb ‘ “ a to^. When morning

overcome SJ? “ lhe tmg ' He saw «»• evetyone in the palace was

seems ,„ beLmcome^^'TwS ••Sir'^ eVHy0,K ta “*
has declared that today he immolate^ hZlf San/T '“ iM1 ting
palace is overcome wiS, grief,•

c3£S £^=^=sSS
sHSSSS5w5“ s ~

All this time I have been able to’ fulfill ™ ddlc,etl “ g,v “>8 away my wealth,
a demi-god Bn, today I an^witbouthis fervomamll
Anyway, wha, use is my life without dm favour of taZiSf^T wta
I am so upset and have decided to kill myself” He said -Tfri«» • n V*
through my magic power which will lastTloL SV?£ “ " ^ *“•

give away great wealth v™, h , 33 long 35 1 ^ ve y° u can continue to

fa- % n ; ?£ “ “- god “»

Devadinna suggested. ’ eageiiy agreed to do as

Devadinna then went back to the iunvle Them u
ba ^ g . «i todle-aged

O noble one! Where have you come from and what are you
said, “I have come from across the ocean. The presiding JTJ iTfet tL
was pleased with me and sent me to the demi-god iLora^” M
woman was jus. dclighmd. She said, "In rha. case, come sir to to

THE MULA$ UDDHIPRAKARANA : THREE STORIES

so that I can tell you a secret” He did just as she said. She too then sat there
and began to tell him her tale.

“There is a wonderful mountain named Veyaddha, with so many high peaks
that reach up to touch the top of heaven’s vault. It is home to all of the
Vijjaharas, who have supernatural powers, and is adorned with many Jain
temples made entirely of precious stones. There is a city on that mountain called
Gayanavallaha. It is protected by King Candasehara, who is the crest-jewel of all
the kings of the Vijjaharas. He has five chief queens, all foremost in his harem,
and their names are Sirikanta, Kanagamala, Vijjumala, Mehamala, and Sutara.
And they each have a daughter who is skilled in all the aits and who surpasses
in beauty the women of the Gods. Their names are Kanagappaha, Tarappaha,
Candappaha, Surappaha, and Telukkadevl. Their father Candasehara consulted
an astrologer about them. “Who will be their husband?” The astrologer said,

“Your younger brother Surasehara on his death became the demi-god
Manoraha. He still bears you great affection. If your daughters stay with him
they will surely get the right husband for themselves.” And so their father gave
the girls to Manoraha to take care of. Manoraha hid them all in an underground
structure near his temple and he gave them all such a fiery complexion that no
ordinary man could look at them. Each girl he made more blindingly bright than
her sister, with Telukkadevl the brightest. If you want you could ask for the
girls I am their former nursemaid named Vegaval, and won over by your good
qualities and handsome looks I have told you all of this.”

Devadinna then said, “I shall do as you command.” With that he went back
to see the demi-god. He told him, “Blessed One! For my third boon that I left
in trust with you give me those maidens who are here in their underground
chambers.” The demi-god at once thought, “Now surely those girls have been
struck with desire for this man and have shown themselves to him. How else
could he even know that they exist?” He said to Devadinna, “There are girls
here, but they are so fiery bright that no one can look at them.” He said, “That
doesn’t matter Just give them to me.” At that the demi-god showed him four of
the girls, all except Telukkadevl. And as soon as they got near Devadinna the
fiery brilliance that the demi-god had given them disappeared. Then be asked,
“Why did you not show me the fifth girl?” The demi-god said, “She is three
times brighter than even these gills and you would never be able to look at her.”
Devadinna said, “Never mind. Just show her to me.” With that there appeared
a girl who was as hard to look upon as the orb of the sun. But she too at once
assumed her normal appearance when she got dose to Devadinna. All of them
as soon as they saw him fell deeply in love with him. The demi-god was
amazed at this and thought to himself, “Surely they belong to him.” He said,
“Children! Do you want this man for your husband?” They said, “Father, it
would be a great honour for us.” Manohaia told them, “He already has a wife
who is the abode of so many good qualities. And even as your husband he will
still always be devoted to her.” They all said, “And what could be wrong with

111

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Ws being devoted to his senior wife?” At that the demi-god gave him the girls.
He summoned King Candasehara and with much pomp and splendour they
celebrated their wedding. The demi-god gave great wealth to all the girls. Then
Telukkadevi said, “Father! Will you not also give something for our elder co¬
wife who is like our sister?” At this the demi-god gave her a jewelled signet
nng. She said, “What kind of a gift is this?” He said, “My daughter! This is a
magic jewel that grants all wishes.” Delighted, she accepted the ring.
Candasehara took his leave of the demi-god and went home. And the giris
through their magic powers made a magic castle for them all to live in.
Devadinna stayed there with them enjoying pleasure after pleasure.

Then one day, wondering what her elder co-wife was doing, Telukkadevi
used her supernatural knowledge and saw that Balapandiya was intent on
beginning her fast to death. For the six months period had lapsed and her
husband had not yet returned. Clothed in the stained robes of a nun, she was
sitting deep in meditation. Realizing, “Surely this noble lady will fast to death
tomorrow morning if her husband has not returned,” Telukkadevi went to the
demi-god. She told him exactly what was happening. He too believed that what
she said was gomg to happen and he said, “My child! Go quickly, for the night
is almost up. And he sent with her his servant, the demi-god named Dharani-
dhara. And that one made a magic chariot which he filled with jewels, precious
stones, pearls, coral, gold and other valuables. They put Dev adinna in the
chariot, fast asleep. Then the girls and their servants got in. Dharanidhara held
the chariot on the tip of his finger and hurtled it upwards. It sped onward with
great speed and Devadinna was suddenly awakened by the jingling 0 f the bells

that hung along its sides. He asked Telukkadevi, “What is going on?” And she
told him every thin g

As they watched the earth speed by them with its cities, towns and v illa s,
m the twinkling of an instant they arrived at their destination. They saw
alapandiya in meditation at the nunnery. And when she saw her, Telukkadevi
threw a garment of fine silk over her. Distracted, Balapandiya quickly uttered a
few words of praise to the Jinas and came out of her meditation. She looked up
to see what was happening. When she saw the chariot she was frightened and
went inside. She asked the other nuns, “What is happening?” They told her, “It
must be that some God has come here, drawn by the power of your austerities.”
And no sooner had they said this than the chariot came down from the sky and
stopped right there in front of them.

The sun came up. They all got out of the chariot, and having uttered the
traditional words renouncing mundane concerns, they entered the holy precincts.
They bowed down to the nuns. Balapandiya, seeing her husband, in a flurry rose
to greet him. She fell at his feet When they beard that Dev adinna was back the
king and all the townspeople, his father and all his relatives, came to see him.
He sent Dharanidhara back, and taking all the valuables from the chariot, with

THE MULASuDDHIPRAKARANA: THREE STORIES

great pomp and splendour Devadinna returned home. A huge celebration was
held in his honour.

Now his friends began to ask Devadinna what had happened to the other
merchants who had gone with him. When she saw that Devadinna did not
answer, Telukkadevi, with her magic powers realized what was on his mind and
she thought, “Nothing should spoil a happy moment like this.” That was why
she said, “My noble lord has come swiftly on this magic chariot. The others all
tarried a bit, doing various services for the local ruler and receiving in turn
much honour. They will surely arrive soon.” Devadinna was delighted and
thought, “How clever my beloved is with words.”

But when people began to ask about the other merchants every day, then
Devadinna remembered the demi-god. And through the power of the magic
wish-granting jewel that the demi-god had given for Balapandiya, at that very
instant the demi-god came to him. He asked, “For what reason have you
summoned me?” Devadinna said, “Because I cannot make what your daughter
said come true.” The demi-god said, “If that is all then I shall do everything that
is necessary. I’ll be right back.” Devadinna said, “Please.” And the demi-god did
do all that he had promised. Devadinna then spent many happy years like this,
all of his wishes fulfilled by the power of the magic wishing jewel that he had
gotten as a result of his acts of giving away wealth, acts that bore their fruit
right here in this world. He was devoted to worshipping the Jinas and the Jain
monks; he gave away wealth to the poor and the unfortunate; he fulfilled every
wish that he had ever had, and he enjoyed to the fullest every conceivable
pleasure of the five senses. He had many sons who were worthy of him.

Now one day in the course of his monastic tour the Jain monk SHasagara
came there. Devadinna and his wives went out to greet the monk and they
bowed down to him with their hearts filled with faith. Receiving his blessings,
they all sat down on a clean spot of ground from which all living creatures had
been gently removed. The monk began to give a discourse on the Jain faith. He
began, “When a man has been fortunate to have been bom as a human being
and in a country where the true religion is taught, then he should spend his
efforts in religious pursuits. Listen,

All you noble souls! It is not such an easy thing to have been bom as a
human being and in the right country. Most good people know this.

Now you have all attained such a birth on account of the good deeds that you
must have done in a past fife. Now you should put your mind to that religion
which has been taught by the Omniscient One.

And that religion is said to be two-fold in practice, for the monks and for the
lay believers. You should put all your effort into religion, for it has been said by
the wise:

112

113

THE CLEVER ADULTERESS AND THE HUNGRY MONK

There win always be unending misfortunes; there will always be the cycle of
passion and other bad feelings; there will always be the origin of karma and
there will always be the cycle of births;

There will always be miseries and there will always be false and vain hopes-
there will always be men pitifully complaining to other men; ’

There will always be poverty, there win always be disease, there wril always
be this terrible ocean of transmigratoiy existence with its many sufferings,

Just as long as this true religion spoken by the Jinas is not encountered by
people. But as soon as people, even by chance, encounter this teaching, then

Shaking off aU sm they win reach the highest place which is fflled with
unending happiness and is devoid of aU suffering.”

At this there arose in Devadinna a desire to practice religion and he said, “I
shaU make arrangements for my family and then I shall obey your command by
becoming a monk.”

The teacher said, “Do not wait.” “I shaU be back.” With these words he
returned home. He appointed his eldest son Dhanaval, “The Rich,” as head of
the family. And as festivities were celebrated in the Jain temples, as hosts of
monks and nuns were given pure alms, as feUow Jains were honored and feted
as wealth was distributed to the poor and the needy, what more can I say, as’
everything that was supposed to happen was carried out to perfection, Devadinna
and his wives were ordained by the teacher. He gave them this instruction: '
“Hem- this! There are people who drink the drink of immortality, the nectar of
the Gods. They are the people who have become monks and nuns and are filled
with a happiness that nothing can sully.

And now you all have taken this Blessed Ordination. You have obtained what
there is to be obtained in this ocean of births.

But I warn you that as long as you five you must be careful and exert
yourselves, for it is said,

... T k° se wlthout g°°d fortune, those lowest of men, do not master the religious
hie. But those who do are the best among men.’”

And when Devadinna said, “We desire further instruction,” the teacher handed
the women over to the nun Silamani. They all took upon themselves two sets of
vows. They lived a perfect life as ascetics for many years. At the end of their
appointed life span they all fasted to death and became gods in the twelfth
heaven. When they fall from there they will be reborn in Mahavideha where
they will achieve their ultimate liberation.

And so I say,

The fact that although he had fallen into distress, the lord of the ocean
Sutthia was pleased with him, and the fact that he was able to return to his
parents, all of this is the result of his giving away wealth.

114

THE MULA$UDDHIPRAKARANA : THREE STORIES

The fact that he obtained those women to enjoy sensual pleasures with,
women who had conquered the women of the Gods with their charm and their
beauty, all of this is the result of his giving away wealth.

The fact that he got so many gorgeous silk clothes, fine, beautiful, of every
different colour, all of this is the result of his giving away wealth.

The fact that he got so many glowing jewels, wishing jewels, cats-eyes,
diamonds and more, all of this is the result of his giving away wealth.

The fact that he got heap upon heap of valuables, jewels, pearls, coral, gold
and other such things, all of this is the result of his giving away wealth.

The fact that he enjoyed so many pleasures that delighted his ears, his sense
of smell, his taste, touch and eyes; the fact that he got unparalleled glory, all of
this is the result of his giving away wealth.

Considering all of these fruits that come about in this very life from the act
of giving away wealth, give all you can with all your might!”

The Story of the Merchant Abhinava, from the MulaSuddhiprakarana,
pp.179-180.

There is on our very own continent of Jambudvlpa, in the very center of the
area known as Southern Bharata, an ancient city named Vesall, which was
exceedingly famous. There once reigned King Cedaa, who like some mythical
beast that slays the proud lion of the jungle, had slain his proud and mighty
enemies. He was lord over eighteen vassal kings. And there dwelt in that city
two merchants. One was named JunnasetthI, “The Old Merchant,” and the other
was called AhinavasetthI, “The Young Merchant.” The first was as poor as poor
can be, while the other was as rich as rich can be.

Now one day the lord of the triple world, the lord of heaven, earth and the
nether world, the Jina Mahavlra came into that city in the course of his
monastic wanderings. This was in the time before he had reached his state of
perfect enlightenment. And one night the rains began. Mahavlra took refuge in
some shelter there and assumed a posture of meditation that he would keep for
the four months of the rainy season.

The old merchant saw him there and his heart was filled with feelings of awe
and reverence. Waves of joy flowed over his whole body and he proclaimed,
“Today truly my whole life's purpose is fulfilled. Today my life indeed seems
worth living. For today I can bow down to the feet of the Blessed One, which
are like pure water to cleanse the dirt of sin.” And with feelings like this every
day he went to bow down to the feet of the Blessed One. He would stay a few
moments each day, with his hands joined together and held over his head in a
gesture of reverence, and worship the Blessed One. And he thought, “Now I
come here every day and it seems that the Blessed One never moves from this
place. He is ever engaged in meditating, his body unmoving, as he observes the
fast for four months of the rainy season. If only th$ Blessed One would break

115

THE CLEVER ADULTERESS AND THE HUNGRY MONK

his fast at my house when the time comes, then truly I would consider myself
to be the most fortunate man in the world.”

And while he occupied himself with pious thoughts like these, in no time at
all the four months of the rainy season passed and there came the day for the
Blessed One to break his fast. Bowing down to the Blessed One the old
merchant said, “Friend to all the world! Lord of Ascetics! Blessed One, bless me
today by breaking your fast at my house.” And with these words he returned
home. There he made everything ready and he waited expectantly looking at the
door. He kept thinking to himself all the while, “The Blessed One is coming, the
Blessed One is coming, and I shall fulfill my every desire by giving him food
to break his fast If the Lord of the Jinas comes to my house, then I shall have
crossed this ocean of rebirths, whose waves are our sufferings, and in whose
depths lurk countless misfortunes like so many sharks.”

And as his desire for the highest bliss grew and grew and waves of joy
coursed through his body while he waited there, the Jina passed him by and
went into the house of the young merchant. And the young merchant, recalling
the teaching that a gift given to the proper recipient leads to fruits right in that
very same lifetime, fed the Blessed One. And at the very moment that he did so
the five marvelous signs appeared on account of the power of that gift that was
given to such a worthy person as Mahavlra. A rain of jewels fell from the sky,
while the Gods waved the ends of their robes in congratulations. The Gods beat
their heavenly drums and a fragrant perfumed rain fell from the sky. Heavenly
voices could be heard, praising the gift

Now when the old merchant heard the sound of the heavenly drums beating
he wondered what had happened. Someone then told him, “The Blessed One has
been given food to break his fast” His earlier religious resolve was thus broken.
In the meantime the Blessed One continued on his wanderings, leaving that city.

Now it chanced that the Jina Pargvanatha came there. All of the townspeople
reverently rushed out to greet the Jina. And that Blessed One discoursed on the
Jain religion, which is like a boat for fortunate souls, ferrying them across the
ocean of rebirths.

“Listen, all of you fortunate souls who are destined to achieve final release!
The Jain faith alone is your refuge in this cycle of rebirths. All of the rest is
mere delusion.

All material prosperity, every worldly joy comes from this religion if it is well
practiced. Indeed it leads even to heaven and final release.

And its duties are said by the Jinas to be four-fold, giving to others, observing
a moral life, practicing austerities, and engaging in right meditation. And so you
should practice these things, particularly giving, so that you may obtain the bliss
of true peace.”

116

THE MULA$UDDHIPRAKARANA: THREE STORIES

Now at that time, all the townspeople, who had been amazed by the great
merit that the young merchant obviously had, seeing their chance, humbly asked
the Blessed One:

“Blessed One! Right now, here in this city, who is the person who has the most
merit?” And at that the Blessed One pronounced the old merchant to have the
greatest merit.

The people all quickly replied, “Blessed One! But he was not the one to give
the Jina food to break his fast. The other one did, and the five divine signs
appeared in his house.”

But the Blessed One told them, “If the old merchant had not heard that the
Jina had already been given food to break his fast, for sure he would have
obtained omniscience just one second later. Now it is true that the young
merchant experienced the divine signs in his house, and it is true that he
achieved merit that will give rise to its fruit right here in this very lifetime, but
he did not acquire any merit that will carry over into a future rebirth, for he
lacked the proper mental attitude for that when he gave his gift.”

And when they heard that answer all the townspeople felt great respect for the
old merchant. Having bowed down to the Blessed One they all went back to
their own homes.

117

The Story of King Yasodhara

Translated by Friedhelm Hardy

Introduction 1

The tribulations of King Yasodhara, spread out over seven rebirths, make
fascinating and at the same time terrifying reading. A seemingly minor offense
against Jaina ethics is punished on a scale that appears totally out of proportion.
Yet more than mere punishment is involved, for parallel to the gruesome
external tortures endured by the king and his mother runs a process of innpr
purification. The overt intention of the story is to demonstrate the consequences
of himsa, a sacrificial killing of living beings for the sake of some personal
benefit. The price that will have to be paid for this turns the culprit into a victim
of similar acts of himsa. Into the rich texture of this story are woven other
themes. We can recognize an attack on the Hindu veneration of goddesses, for
they are predominantly associated with blood sacrifice. But behind this can also
be detected another intention: to reveal the intrinsic connection of himsa with
Mma, of violence with sexual passion. Thus it is not an accident that Yaso dhar a
is motivated to commit his act of himsa after a traumatic erotic experience; that
time and again in his subsequent lives sex and violence go hand in hanH : and
that (as versions other than the present one make clear) 2 his final purification is
brought about by the desire for sexual prowess of another king. It is a tale
painted in lurid colours and not meant for the squeamish, but at the same time
we can see in it clues to the existence of a highly sophisticated Jaina psychologi¬
cal theory. Ya^odhara's story can be regarded as one of the great cultural
constructs of Jainism. It is uniquely Jaina. Traces of it may have entered into the
Arabian Nights, 3 but in India it was Jaina authors alone who wrote about it.
Versions are found in practically all die languages that were used by the Jains:
Prakrit, Sanskrit, ApabhramSa, Tamil, Kannada, Gujarati, Hindi. 4 We know of

118

THE STORY OF KING YASODHARA

more than two dozen authors who wrote about Yaiodhara, 5 sp annin g a period of
a thousand years. It was in the Yaiastilaka that the story found its most
sophisticated expression. Since the message is conveyed by the story as a whole,
I have chosen to translate a much briefer version of the tale which dispenses
with all ornamentations and elaborations. It is found as number 73 in Harisena's
collection of tales (written in Sanskrit) known as the Brhatkathakofa. 6

Harisena wrote his work in Kathiawar in 931 A.D. and that makes him tire
earliest known and extant author of the story of YaSodhara in die form which
became standard for later writers. The rationale of Harisena's collection is not
brought out in the text itself, but can be unravelled from another work, the
Kahakosu' which Sricandra composed during the second half of the 11th
century A.D. in ApabhramSa and which can be regarded almost as a free
translation of the Brhatkathakofa. Now Jsricandra makes it clear that die stories
are meant to spell out in concrete detail maders alluded to in the Mularahana
(or more popularly, Bhagavati Aradhana ), a Prakrit text on ethics. 8 Unlike
Harisena, he actually quotes a number of verses from this work. Rather
predictably, the heading under which the story of Yasodhara is presented is
himsa. 9

What follows is a complete and fairly literal translation of Harisena’s
version. 10 To my knowledge only one other version has ever Jbeen rendered into
English. 11

Translation 12

There was in the great country of AvantI the city of Ujjayinl. Its king was
Kirtyogha, and Candramatl was his lovely wife. YaSodhara was bom to them,
after they had been longing for a son (for quite a while). He was handsome,
well-mannered, and no-one surpassed him (in any of his fine qualities).
Ahirtamatl became his chief queen: like the petals of the blue lotus were her
eyes, beauty radiated from all her limbs, and she was* dear to his heart. A son,
prince Ya^omati, was bom to them; he was brave, polite, well-mannered, and a
delight to both their families.(l-4)

One day Kirtyogha looked into a clear mirror and saw his first grey hair.
This made him (think of death and) further rebirths, and terrified thereby he
relinquished the pleasures of this world. To his son YaSodhara he handed over
the splendours of kingship, and took from Abhinandana initiation into the
Digambara order.(5f)

YaSodhara ruled gloriously over Ujjayinl. All his vassals paid heed to his
command, bowing their heads before him in submission. His days were filled
with great happiness; he enjoyed to the full the pleasures of making love to his
chief queen Amrtamatl.(7f)

But then one day Yasodhara caught sight of his beloved queen having sex
with a hunchback 13 in the middle of the night. All matters of sexuality ceased to

119

the clever adulteress and the hungry monk

interest him (He reflected:) “As an excuse that can explain my (now) becoming
a monk, while remaining m my palace, I will have to tell my mother somethin?
about a made-up dieam.-^ (So he told her) “Listen, mother! Last night, ctof
die final watch, I had the following clear dream: I was falling at gLat speed
from my seven-storeyed palace, and then crashed on to the ground wMch was
covered with broken bits of stone. Yet soon I got up and men who were
standing on the palace and had to do with magic and deLt applauded me with
alse eulogies. I became filled with a strong aversion to the affairs of the senses
charge of * eMngdom ’ - took »

When Candramatr heard this, she replied: “The dream you have had, my son

off ltr OUS ‘ ! 1Tm ,“ mmd y0U must now P^ 0 ™ those rites which ward

you havTSrj ° f th M 6 “ 0ffering t0 0Ur Wy with animals

you have killed with your own hands. Then, my son, when you have done

everytinng requ^d for this ritual of pacification, you will soon forget about
becoming initiated into the order!” 15 (15ff) °

Yasodhara followed the advice of his mother and did as she had suggested in

flour^t M f 61 W f: bemg : (but only t0 th e extent that) he killed a Sck made
flour at the feet of the goddess, m the company of his mother Candramatr At

SLm T* 1 CMef qUCen (AmrtamatT > murdered both (her husband

IdTwS g v! Z^ (h6r mother_in ' law ) by putting poison into a sweet
dish. Such was the (karmic) consequences of performing that evil act (of
sacrificing the cock).(18ff) (

There was a lofty mountain in the southern part of the Himalayas A great

^ b», i, was dangerous wrrh L ii HZ

gere. There Yasodhara was reborn as a peacock, out of a pea-hen's womb His
mother was killed in a snare by some man; he was then taken from that man by
yet another man who raised him. This man wished to make a presem to W

hTfJT £ ° ffered *** Since the king felt delight atlh?

sigh of the bird, he accepted the gift. Thus he came to stay (once again) in (Ms
own) royal palace, roaming about freely.(2l-24) >

She who had been cahed Candramaa in her previous life and had been YaSo-

“ bom to c<) "-ny Of Karahata as a fine-looting (mrte)
og. He was then taken away from there to the town of UiiayinT by someone
who wanted «, make a gifr to King YaSomafi. When the laTTw teTgZ

af'nTT 4 “*• b!mdtog « •» * —

Ms master. In this way, as a result of the strong bond that had united
m id their previous life, the two animals, peacock and dog, became favourite
pets of the king (here) on earth.(25-28)

a iSlw ^ ^ PCaC0 ? WaS PerChed ° n *•* roof of Palace, and he spotted
wmdow As soon as he gazed, mesmerized, at its centre that was illuminated

by a jewel- la mp, he suddenly remembered his former life. When the bird then
looked through Ore window into fee harem, he discover

120

THE STORY OF KING YASODHARA

former wife Amitamati) sitting on the lap of the hunchback mentioned above,
and the couple were engaged in making love. When the peacock saw tMs, in a
rage he flew at them and tried to tear their hearts out with Ms claws. They Mt
back at him with their jewellery and ornaments, but as they were exhausted from
their love-making, he managed to get out of the palace in a parnc. Since the brid
had been wounded badly by their strokes, he could merely crawl and he got to
King YaSomati at a moment when he was engrossed in a game of dice. When
the dog saw the peacock approaching, whose whole body was trembling, he
went for him and killed him on the spot. (TMs disturbance annoyed) the king
who Mt the dog over the head with Ms dice board. The dog collapsed on the
ground, did not stir, and was dead. When the king realized that both Ms pets had
died, he uttered from his troubled heart a lament that would have touched even
an ascetic. He mourned over them for a long time, and then had them cremated,
using for the purpose pieces of sandal wood. Their ashes were taken to the
Ganges and scattered over her water, and then the king freely handed out gifts
of gold, coins, jewels, cows, clothes and so on, so that their rebirth should take
place in heaven and be a happy one. (29-39)

There was a mountain Suvela in the southern region of the country,
impenetrable with jungles that were infested by lions and many other kinds of
wild beasts. He who had been a peacock in his previous life was reborn (there)
as a mighty mongoose, 18 (the offspring) of a blind female and a lame male
animal. He was left lying in a ditch after his birth, and because he could not get
even a little bit of milk from his mother whose teats had completely dried up,
he became crazed with hunger, as a consequence of Ms bad karma. But by
eating snakes he managed to survive. (And it happened that) she, who had been
the cruel queen Candramatr and had found her second death as a dog, was
reborn in that same hole in the ground as a cobra. Just when this snake was
about to devour some frogs, her tail was firmly caught by the mongoose. But the
cobra managed to attack the mongoose from behind, furiously biting him with
her fangs. While both were thus busy trying to devour each other with great
fury, a hyena pounced on the mongoose and killed it. Then it tore the cobra to
shreds with its teeth and killed it 19 (40-48)

He who had been the mongoose that was killed by the hyena was reborn as
a rohita fish in a pool of the river Sipra (wMch runs through UjjayinI). The
cobra too was reborn in the same place, as a terrifying crocodile that (grew) so
large that it looked like the noose of the god of death.(49f)

One day the fish was gliding through the dear water of the pool, when
suddenly that horrific crocodile caught him by his tail. But by then the kin g's
troupe of entertainers, hunchbacks, dwarfs, and so on, had arrived there to enjoy
a swim and had got into the clear water. A fine old midget woman, frolicking
about in the water in their company, (slipped and just at that moment happened
to) fall on that fish. The crocodile let go of the fish, but in a rage it attacked the
dwarf woman and sunk its teeth into her leg. The moment this happened to her.

121

THE CLEVER ADULTERESS AND THE HUNGRY MONK

THE STORY OF KING YA$ODHARA

she screamed out loudly — which put a sudden end to the games of the troupe
of women who fled. Their bodies shaking with fear, they reported the whole
incident to the king. “Your majesty! Just now your favourite midget woman has
been caught by a terrible crocodile in a pool of the Sipra river!” When the king
heard this, his eyes became red with fury. He ordered all the fishermen — his
voice reverberating in the sky: “Hey fishermen! Immediately catch in your nets
all the fish!” No sooner had he stopped speaking than all the fishermen took
their nets and merrily ran to the river pool. The fish, which had been released by
the crocodile, escaped from the pool in panic — for destiny meant him to live
happily (for a while at least). Biting their lips with anger, all the fishermen cast
out their strong nets (once again) into the pool. They caught the crocodile and
pleased with their catch took it straight to king Ya^omati, before whom they
released it. Seeing it lying before him, he said: “Take this vicious, murderous
beast to the place of slaughter. Tie it up with strong fetters and torture it to
death. But make sure you keep it alive as long as possible, to prolong its
agony!” They followed his instructions, and thus the crocodile died an
excruciating death.(51-66)

Some time later, the fishermen returned to the pool and cast their nets. (As
they were pulling them in,) the rohita fish was caught and dragged on to the
shore. Still alive, he was taken by the fishermen to the king as a present. When
YaSomati saw him, he was pleased and sent the fish to his mother, the former
chief queen Amrtamatl (with the following instruction:) “Please give the meat
of this fish, along with a curry sauce, immediately to the Brahmin priests as a
meal in honour of my father and so on!” When the fish heard these instructions,
instantly he remembered his former fives. As he helplessly stared at the queen,
his tail portion was cut off by her order and taken into the kitchen — for the
benefit of (the soul of) the king’s father (himself)! Then YaSomati added:
Choose another portion, mother! which will be a treat for you and me at dinner
tonight.” She heated some ghee in a frying pan, put the remaining part of the
fish into it, and he died instantly — the result of his karma. (67-74) After its
execution, the crocodile was reborn as a she-goat in a hamlet of untouchables.
The soul of the rohita fish entered into her womb and, once bom, turned into a
hefty billy-goat. When he had reached maturity, he mounted his own mother.
Just when he was shedding his seed into her, he was killed by another billy-
goat: the latter’s horns gored him, tore him open, and he died, his mind clouded,
having succeeded in impregnating his mother with his own soul. (75ff)

One day king Yaiomati went out (hunting) and by the power of karma he saw
the pregnant she-goat standing in front of him 20 and shot at her with an arrow.
The poor female was struck and fell lifeless on the ground. Then by the order
of the king untouchables 21 cut open her abdomen and made a fine kid fall out of
her belly to the ground. When the king saw the young animal, a thrill of delight
shot through his limbs and he handed him over to his goatherd. In due course

(

the kid reached maturity and spent his days copulating with his ‘cousin’ she-
goats and so on. (78-82)

One day king Ya^omati had a particular wish, due to the power of his evil
karma 22 and be promised twenty buffaloes to his family goddess, should she
fulfil it. By sheer coincidence 23 the wish of him, whose mind was cruel due to
his abundant evil karma and who was now piling up more of it, came true.
Overjoyed at seeing his wish fulfilled, the king sacrificed to his family goddess
Katyayanl tiiose buffaloes, his heart filled with devotion. Their meat was taken
into the kitchen where it was left (for some time), heaped up in large piles,
covered with flies and looking like flowers of the silk-cotton tree. After a little
while, the cook spoke to the king: “Your majesty! The crows and dogs have
eaten most of the meat, but some of it is still left Were a billy-goat to sniff at
it, it would cease to be polluted (and you could still eat from it But naturally,)
it is up to you alone on earth, great king! to decide what must be done.” This
suggestion of the cook aroused the king's appetite and pleased with it, he
replied: “Good man! In your desire to do me a favour you have spoken well.
Right now I shall act upon your words which are respected among gods and
brahmins.” Thus at the cook's suggestion, the king had the billy-goat quickly
fetched. Standing there in the kitchen among the meat, the goat remembered his
previous fives. Then (the king's mother) Amrtamatl spoke to the cook: “Today
I don’t feel at all like having buffalo meat. Bring me now a piece of meat from
some animal instead, which will please my heart” When Yaiomati, who loved
his mother and was devoted to her, heard this, he ordered the cook: “Now
prepare a piece of meat of that billy-goat and bring it here, so that my mother
will be happy.” At these words of the king the wicked cook quickly sliced off
a chunk of flesh from the back of the billy-goat. He prepared it in great haste
and together with various side-dishes he rushed with it to the queen mother.
Then he was ordered by the king: “Take the (remaining meat) to the brahmins,
(prepared) in the way they like it, for the benefit of my father's soul and that of
my grand-mother!” (The billy-goat reflected:) “Even that (meat of the fish)
which by the king's orders (had been given) previously to the brahmins — not
even a bit of it has till now come to me, although I am standing right next to
him. 24 Here I am (instead), my back-side cut off, suffering from hunger and
thirst, tortured from unbearable pain, and my whole body trembling with fear!”
(83-100)

1 She who had (first) been CandramatS and (eventually had become) the she-

goat shot dead by the king, was reborn as a (male) buffalo of mighty bulk in the
country called Kalinga. From there he came, carrying cauldrons in the company
of other hefty buffaloes, to holy UjjayinI which was splendid with its row of
t banners. When his load had been taken off, he bathed his body, that the sun's

heat had burnt, in the water of the Sipra river to recover from his exhaustion.
Just then the favourite horse of the king (had entered the river) and was gored
by the buffalo with his horns and killed. The king received the news about this

122

123

THE CLEVER ADULTERESS AND THE HUNGRY MONK

incident from his servants. He was caught by rage and had the buffalo
immediately brought to his palace. He had the animal bound, so that he could
not stir, with iron fetters on his four feet. The he had a blazing fire lit all around
him. In front of him was placed a cauldron filled with hot water into which had
been thrown Asa Foetida, salt, cloves, areca-nuts, nutmeg and many other spices.
(When, desperately thirsty, he had drunk) that hot water, his innaids began to
bum and soon he passed all his dung through his ‘hind door’. 25 Also the
previously mentioned billy-goat, whose hind part had been cut off, was placed
next to the buffalo. 26 While both animals were thus rapidly roasting over the
fire,) once again their souls left them (but,) as if scared, only very slowly. (101-

In the outskirts of holy UjjayinT stood a hamlet of (untouchable) mdtahgas.
It was ‘decorated’ with bones, manure, dogs and other kinds of filth. There the
two of them, mother and son, were reborn inside a hen as a pair of chi ckens
with bodies generated by their evil karma. (An outcaste called) Candakarma saw
the two birds, took them and carried them to king Yaiomati as a gift. Seeing the
pair of chickens, the king was very pleased — for which son would not be
pleased seeing his father! Then the king handed the birds back to Candakarma,
H5) WaS ODe ^ watc ^ imen and who took them to his hut. (111-

One day Ya^omati, full of high spirits, went out with the women of his harem
into the park, to frolic in its groves. Candakarma followed them to a fine grove,
with the two chickens which he was keeping inside an iron cage. There he saw
a lofty,^charming palace that was radiant with many colours and looked like a
turban. In a colourful tent that stood near the eastern gate of that palace, that
was radiant with jewels and resembled an autumn cloud, he let the fine pair of
chickens, — who were gentle and attached to each other in mutual affection
one looking as pretty as the other, and who were making soft noises — out of
their cage. 27 (116-120)

Then Candakarma saw an ascetic standing by the side of a tree: his arms were
hanging down, his gaze was fixed on to the tip of his nose; he was full of
compassion and a treasure-house of asceticism; he had his abode at the foot of
the tree that is freedom from grief, resembled an embodied form of the god of
righteousness and was in full control of the wild gang of the senses. Spotting
that yogi, Candakarma of impure mind and cruel thoughts paid him mock
respect He reflected: “How could that sage violate — like a cruel snake that
puts terror into people — the king's palace?” While the wicked man was thus
reflecting, the yoga of the wise sage reached its culmination. When Candakarma
of brutal mind saw this, he spoke to the perfectly controlled sage who had
destroyed all links with the passions. ‘Tell me, sage, why you - a king famous

among people and honoured by your subjects — choose to undertake medita¬
tion?” (121-127)

124

THE STORY OF KING YA$ODHARA

“Listen carefully,” replied the sage, T shall tell you about it. When I was
passing through the cycle of transmigration that lacks any inner substance, when
I was taking on and then discarding innumerable bodies, I began to reflect on
the grand, faultless question: how can I put an end to all the suffering which has
been befalling me, being conceived (time and again) in so many different
wombs?” (128ff)

When Candakarma heard this, he asked: “O sage! How can it be that the body
is one thing and the soul another?” The sage, who knew the content of all the
sacred scriptures, 29 had destroyed all reasons for scepticism, and saw with eyes
that were his avadhi knowledge 20 , uttered this truth: “You, you, beloved of the
gods! Surely this is not an issue about which you could have any doubts. You
must realize that the body and the soul are different things.” But Candakarma
replied: “No, a body and a soul do not exist separately (from each other).
Instead, all the beings that live in the forest of earthly existence that has wombs
for trees, have a soul and a body that are the same. And here is the proof.
(Some time ago) I cast a robber into a big cauldron and covered it with lac to
make it completely air-tight. Naturally he died because of this, but: I did not
notice any soul escaping. Thereby I learnt, my lord! the true state of things: on
earth the soul comes into being (and thus it is not eternal) just as the body.”
(131-138)

When the yogi heard this argument, he replied: “Were one to throw a man
together with a conch into a vessel of the kind you mentioned, the man could
merrily blow the conch inside and people would hear its sound; yet it could not
be detected how it comes out And just as the exit of the conch's sound from the
cauldron cannot be seen, the escape of the soul from the body cannot be seen,
however many people may be watching. For this reason you must accept my
words that the soul is different from the body.” (139-142)

But Candakarma replied to the sage's argument: “Your words do not hold
true, as the following illustration will show. Once I weighed a thief on a
balance, and quite clearly his weight remained the same, when he was alive and
when I had killed him. For this reason you must accept my proposition that a
(living) body is the same as a corpse plus life.” (143ff)

“Then listen,” replied the sage, “to this charming allegory of mine. A cowherd
fills a leather bag with air and weighs it, but the balance fails to register a
difference (from the weight of the empty bag). He empties it again, but whether
empty or filled (with air), the balance keeps on showing the same weight. In the
same manner a man will show the same weight, whether he is alive or dead
(viz. with or without a soul). For this reason accept my words that body and
soul are different” (146-150)

“I cut up,” answered the watchman, “a certain robber's body. I cut it into
smaller and smaller pieces, but whether looking inside or outside, I failed to
detea anywhere in his body a soul. As no soul-chunk could be deteaed in any
of the pieces of his body, soul and body must be the same.” (151ff)

125

THE CLEVER ADULTERESS AND THE HUNGRY MONK

But the sage replied to Candakarma: “Listen to this clear illustration which I

glVe / 0U - ShouM a man 011 U P a fire-stick into finer and finer bits of word

cmelTTif “ ° Ver ^ ° Ver ag3in ’ Stm Would discover the fire, you

iZt Z n° W T hS may make *** P ieces “d how carefully he may
look he will not detect the fire inside the fire-stick. Now just as a mi on tlS

earth, however wide he may open his eyes, cannot see the fire which he knows
to be present inside the fire-stick, people cannot see the soul particl^tec^t
characteristics by which it could) manifest itself to the eyes

wSa ie r h S i nt “ ^ f* ° f * e ^ FOT *“* reason have in my’
words that the body is one thing and the soul is another.” 31 (154-159) Now

Capdakarma had to reply: “I am at a loss for an answer. What can I do' Have
miDd ° f ’** Sage melted from impassion and he said to him:

ZfJ^ rma l y ° U ^ ^ wbich 18 ** fiend of all embodied beings!”
Hien Candakarma requested him: “Please tell me now clearly, my lord' about
the consequences of dharma and its opposite.” (160ff)

“A married life full of pleasures, piles of money, a long life, an untainted

^ U ot hi n ha P n ° d Wer health “ 111686 601116 3150111 due t0 dharma. Adharma on
*e other hand gives nse to poverty, ugliness, a miserable married life lack of

md a®** ^ devotion, Candakam^ asked

turner, after this brief summary of the results of dharma and adharma • “Brieflv

=*• 1 sh — a househo1 ^ 0 *»—

- ““ y °“ have t ** 1 ** *« “fc the

theTmalW ( °^? kanna re( l uested the sage:) “Lord, tell me briefly about
the smaller vows which are the cause of rebirth in heaven and of final Iteration

*T haPPineSS riCheS '” five smaBer vows the

secondary and practice vows, avoidance of honey and of the five types of fies

Venerati ° n ' obeSce L £

teacher -mall these the ascetic instructed Candakarma. (163-170)

Then the latter replied to the sage: “I accept all this, true faith and those
vows, but I cannot accept this one vow, viz. not to harm any living being The

dharma appropriate for me, because of the tradition of my family is to kill
living creatures.” (17If) r y ’ 10

nJSJn* 11 ! 88 ? heard ±&St WOlds which hold trae on the face of this earth, he

7btf n n°th 1 * man ’ Wh ° m deVOti ° n had made exdted: “ If you do not

abandon the dharma customary in your caste, consisting in killing living beings

12 T wt ° P T ^ karma - (Look! ™* 2 ™hat happened to) thm

pan: of chickens who did not discard the dharma of their family tradition They

had to endure a senes of deaths which were all accompanied by very great pain

ons y n my ri f nd ’ wm h have to sufer a s6ri6s - d srs

pain, if you adhere to the dharma of your caste.” At these words the

WOnder; “seriy he once ageta addressed Ure ascetic:
o did these two birds come to suffer a series of deaths for not abandoning
in a previous life, their family dharmaT’ (173-178) g ’

126

THE STORY OF KING YA$ODHARA

“Concentrate and listen, replied the sage, to what I am going to tell you! This
cock here is the (reborn) king Ya^odhara who in a previous life was the father
of our king YaSomati. And this hen was in a previous existence CandramatT, the
crude mother of the same king YaSodhara. Not being prepared to relinquish
(totally) their customary dharma, they slaughtered a cock made of flour as
sacrifice to the goddess to whom they were devoted. Due to the maturation of
that evil deed they have become this pair of chickens whose minds are now at
peace, being intent on listening to my discourse on the true religion. (Earlier)
they had been a peacock and a dog, then a serpent and a mongoose, a fish and
a crocodile, male and female goats, buffalo and goat, (before they became these
two chickens.)” (179-184).

When Candakarma had heard all this, his body began to tremble with fear and
he was struck by panic. He said to the ascetic: “In thought, word and deed I am
now renouncing my family dharma, O sage! I accept now the excellent religion
of the Jinas. Through them I have become a lay follower and have taken upon
myself the smaller vows along with true faith, etc. with devotion.” (185£f)

The two chickens had listened to the entire exposition of the true religion
which had wafted from the sage's mouth-lotus. The narration of their own
previous existences filled them with boundless grief. They accepted the religion
of the Jinas and, overcome by devotion to them, they joyfully uttered a gentle
crow. (At that moment) king YaSomati, who was inside the tent, heard the
crowing 33 and he spoke to his queen Kusumavall: “Look, look, my beloved one!
my slender one! how skilled I am in the art of archery! Right now (without even
seeing them) I shall shoot that pair of chickens with my arrows!” With these
words the king pulled an arrow out of his quiver, placed it on the string of his
bow, pulled it right up to his ear and succeeded in killin g both birds with one
powerful shot. (188-193)

After their death they were conceived as twins in the womb of that same
queen Kusumavall. 34 (This rebirth once again as human beings was) due to their
meditation 35 and to their enthusiastic devotion to the Jinas. They emerged from
Kusumavall's womb as a prince and a princess who, in the course of time,
became experts in all the fine arts. (194)

One day an ascetic called Sudatta had during his wanderings arrived in the
park outside UjjayinI, surrounded by many followers. Meanwhile the king,
impelled by the great mass of his evil karma, had set out with his retinue from
UjjayinI (to go hunting). When he saw the ascetic Sudatta seated under a tree,
(he got furious at this bad omen for the hunt and) let his hounds loose to kill
him. But every single one of those five hundred hounds circumambulated the
monk three times and merrily returned to his master. When the king saw all his
hounds act in this manner, his eyes became red with rage and, waving his sword
in his hand, he rushed towards the sage. But a merchant called Kalyanamitra
who belonged to the true faith led the king towards the sage. As he looked at
him, his mind became delighted and he reflected: “How could I, wicked that I

127

THE CLEVER ADULTERESS AND THE HUNGRY MONK

am, think of committing the murder of a sage! I must make amends for this.
Yes, I shall cut off my own head and hand it over to that pure one, to do

Pe r?/° r , my .T 1 Wlth idea in his (now) purified mind,

without further ado the king went before the ascetic, along with his friend. But
the sage restrained the king: “No, king! it would not be right to commit such an
act! Yeoman got embarrassed and felt ashamed that the sage, who had
achreved[enlightenment, should be able to read his thoughts. He prostrated
himself before him and paid him his respect. His mind was struck by a loss of
mterest in worldly matters and he spoke to the sage: “I am a wretch — please
forgive this evil act of mine (viz. trying to kill you).’’ At that the ascetic replied
Get up, get up, O king! beloved of the gods, illustrious one! We who desire
final liberation must bear with all people, so why waste any further words'?
Particularly you (the king) need not do so.” Then the king asked him: “Bhaga-
vam TeU me now clearly what I had thought!” The sage who saw with the eyes
of h isavadh, knowledge 30 replied: “Concentrate and listen to what I shall tell
you. This must surely be on earth the ritual act of expiating my (wanting to)
loll a sage: cutting off my head I shall offer it before his feet. “Thus you
thought, and extremely inappropriate it was! For the learned regard suicide as
the cause of (painful) rebirths.” (196-213)

Then the pure-minded Kalyanamitra spoke to the king whose heart was filled
with both grief and joy: “Brave king! Illustrious one! Why should you be
surprised that this sage should have known one thought of yours? Actually he
knows the past, future and present. If you have any doubt at all, ask him
anyUnng you like.” The king (once again) showed his respect to the ascetic and
with devotion addressed him: “My grand-parents, my mother and my father -
where did they all go after their deaths? How have they been reborn, and what

onZr^t^T ^ *** eXperieDdng? Now teU ** bliefi y. pity

The master-ascetic narrated this to the curious king: “Your Majesty! When
your grand-father Klrtyogha saw the first grey hair on his head, he took
initiation into the order of the Digambaias. He performed the five-night
mortification and died through samddhi. 35 Now he abides in the realm beyond
Bmhma and enjoys divine happiness. Your mother AmrtamatT, my son! who
was the chief queen, killed her husband (viz. your father, and your grand-
mother) wrth poison and went down (after her death as a leper) 36 into the sixth
hell. There she is now abiding, having to endure gruesome tortures and
unbearable pain, and the cruel woman is cursing herself for staying alive there
Furthermore, your father, king YaSodhara, and his mother, your grand-mother
Candramati, together killed in front of the goddess KatyayanI a cock made of
flour. That evil deed brought about their mutual destruction, for they were
reborn time and again in various animal bodies. They were reborn as two
chickens, who kept the smaller vows and were meticulous about the five
obeisances, but you killed them once again. They were conceived in Kusuma-

THE STORY OF KING YA$ODHARA

vall's womb and were bom as these two here, the prince and princess, whose
bodies are adorned by their (skill in the arts) and who are living in your palace:
your son Abhayarud and your daughter Abhayamati.” Listening to this series of
rebirths, King YaSomati became utterly amazed and developed complete loss of
interest in all worldly matters. After listening to a sermon on the truth, he along
with his friend (the merchant) and the ladies of his harem, took the vows of an
ascetic in front of that sage. (220-232)

At the same time, when the prince and the princess heard of their previous
existences, their minds too were struck by a total indifference to the affairs of
the world and they themselves remembered their past fives. The thought of
taking initiation put their minds at rest and devoutly they approached the sage
Sudatta. Three times they walked around him in dockwise fashion and, devoutly
prostrating themselves before him, requested him: “Please give us the Jaina
initiation, O sage!” The latter was impressed by their courage, but replied: “Both
of your minds are still immature and your bodies are not yet fully developed, so
that you are not ready to endure the hardships that will follow after taking the
Jaina vow. But it would be appropriate if you accepted the rales laid down for
novices. Then I shall grant you in due course the full Digambara dharma." So
at the advice of the sage, Abhayarud who was immersed in devotion to the
Jinas, accepted devoutly the dharma of novices, and Abhayamati did likewise in
the presence of the nun KsSntika who knew all the scriptures. 29 (233-240)

Now there was the fine town of Rajapura in the Yaudheya country. Maridatta
was its king and he was an ardent devotee of its goddess. This horrific family
deity of his abided in the southern part of the town: her mind was cruel and she
was known by the name of Candamari. The dtizens led by Maridatta, then-
minds filled with devotion, used to perform all the rites of her worship by
killing living beings with their own hands. Were they not to perform these
sacrifices for her, this family goddess would have killed them all instantly. (241-
244)

(On one such occasion,) Maridatta went to die temple of the goddess; he was
accompanied by a variety of people and by his entire harem. At the same time,
the master-sage Sudatta along with his congregation arrived in the cremation
ground near the park of the town. People were taking pairs of living beings of
many varieties, like peacocks, chickens and so on, to the feet of the goddess.
Then the courtiers addressed the king: “Protector of the earth! It would be best,
if a fine pair of human beings, who are endowed with all positive characteristics,
were to be sacrificed.” Heeding their advice, the king ordered his henchmen:
“Quickly fetch a fine pair of human beings!” They obeyed his command,
respecting it like the gift of a god, 38 and merrily rushed out to their task. (245-
250)

By that time the two novices (Abhayaruci and Abhayamati) had respectfully
taken leave of the sage and were on their way into the town to beg for alms.
The king's henchmen spotted them, as they came slowly walking towards them.

128

129

THE CLEVER ADULTERESS AND THE HUNGRY MONK

They said to each other: “Men! These two are worthy (victims) for the goddess,
to be slain by the king.” When the two novices heard these appalling words,
they gave each other courage and stopped there waiting, all fear cast off. The
henchmen caught hold of the two perfectly built novices and took them before
the king Maridatta. The novices saw him standing by the side of the goddess,
with a terrific sword in his hand. While still at a distance, they both called out
these greetings while looking at his awe-inspiring appearance: “Victory! Like the
elephants of the quarters (you support the earth)! King of golden glory, free
from stains, radiant with your fame that resembles the white jasmine! Victory to
you for a long time, for all eternity!” When the king heard these thunder-like
shouts of victory, (it took him a moment to) see that they belonged to a male
and female person (and not a doud). When he then saw the pair of novices in
front of him, he asked: “Which is (your) mighty lineage that is adorned by
(your) exceedingly handsome forms? Why did you take to asceticism which is
so difficult to endure? All this you must tell me, splendid ones!” (251-261)

At these words of Maridatta, which were spoken lovingly, Abhayarud
narrated in detail, in the middle of the large gathering in which people, children,
old folks and babies were crowding together, the whole sequence of events
involving YaSodhara and so on which was connected with himself and which
caused people's amazement 39 He told it in such a manner that (all the people,)
all the king’s men and Candamari herself gave up the killing of living beings
and gained tranquility in their minds. So when the goddess had listened to the
whole story, she discarded her own terrific appearance and changed into a
pleasant shape. Then she circumambulated the novice devoutly three times and
poured from the golden pitcher she was holding in her hand a libation over his
feet while clutching them. Looking most charming and filled with affection for
him, her mind overflowing with love, she spoke in front of all the people to the
novice: “My master! Show your benevolence and your great mercy to me: just
now initiate me into the asceticism which puts an end to the ocean of transmi¬
gration!” But Abhayaruci replied to the goddess who devoutly was holding her
hands folded against her forehead: “Rise, rise, dear lady! Initiation has been
restricted to human beings. Gods, animals and denizens of the hells are excluded
from it.” Once again the goddess prostrated herself and requested: “In that case
instruct me in the meritorious acts that I, a miserable being, can do.” (262-271)
“True faith and worship of the Jinas are meritorious acts suitable for gods;
Beautiful lady! Worship of the Jinas is not included in the dharma appropriate
for the denizens of the hells. But true faith, the culmination of the threefold
world, is found among them, and it is also found among the animals, for the
wise declare that animals happily imitate the dharma of human beings.” (272ff)
When Candamari heard this, she accepted with devotion the true faith and the
worship of the Jinas, and she leamt how to perform it properly. Then she
addressed the king and the crowd of the citizens; “From now onwards, O king!
let there never occur another animal sacrifice for my sake. Let all the citizens

130

THE STORY OF KING YASODHARA

become peaceful (towards other beings). Otherwise, if in spite of this prohibition
someone should kdl a living being, I will kill all the people of the town!” Then
the goddess bowed to Maridatta, his citizens and the novice and freely went
away. When the heavenly sages heard of this miracle, they beat their drums in
honor of Abhayaruci, and they resounded gently. The delighted gods shouted:
“Well done!” and in great commotion, full of joy, showered garlands of flowers
down upon him. (275-281)

King Maridatta had listened to the sermon on the religion propagated by the
Jinas, which is the gospel for all beings and wholesome and which the novice
had expounded; he had heard about the gruesome sufferings which arose form
killing the cock (made of flour); he witnessed the conversion of the goddess. So
he spoke to Abhayaruci: “Novice! My lord! Initiate me into the asceticism that
destroys' rebirth and that will allow me, by your grace, to achieve my own
salvation.” But he replied: “Rise up, my king! I am not entitled to give you
initiation. But there is my wise and pure teacher — his fame pervades all the
quarters — who is entitled to do so.’ (282-286)

Mari datta, pure of heart, became very enthusiastic when he heard this. He
pondered: “All the people, along with my vassals, come to my feet in submis¬
sion. Thus all-powerful, I have nevertheless resorted to the feet of the goddess.
She in turn has taken refuge at the feet of a novice. Yet even he who is such (a
powerful person) has his superior teacher. Oh! The greatness of these ascetics
and of their mortifications, by which they become worthy of worship even _ b 7
the gods and demons!" Thus he stood there, facing the novice, his mind punfied
through the contact with the Jaina religion. (287-291)

Meanwhile Sudatta had found out about the great miracle worked by the
brave couple of novices by means of his divine knowledge, and also about how
the goddess had been restrained and how she had been converted, and about
wise Maridatta's determination to become an ascetic. So the steadfast sage, who
was filled with affection for dharma and who was like an embodiment of
dharma itself, went there. Maridatta along with all his relations and subjects
prostrated himself respectfully before the master-ascetic and requested initiation
into the order, while mighty gods applauded him. (When this wish of bis had
been fulfilled,) he handed over the kingship to his son and in turn handed over
his son to all his subjects. Along with his court priest, chief minister, vassals and
ladies of the harem he became an ascetic. The two novices who had become
completely detached from all worldly pleasures were allowed to terminate their
preliminary status and were given the full initiation by their teacher. They
performed, for as long as they stayed alive, the fourfold pddopagamana
ceremony (of ritual suicide) 40 : they refrained from all food and remained
engrossed in the dharma and meditation. In no time they died through samadhi
and were reborn as gods in the Svayamprabha heaven. Of those who witnessed
this extraordinary event, some became sages, others lay followers, and yet others
acquired a station between these two (viz. as novices). The master-sage Sudatta

131

THE CLEVER ADULTERESS AND THE HUNGRY MONK

THE STORY OF KING YA$ODHARA

reached the highest abode of the gods, after venerating according to the rules the
whole of the fourfold aradhana . 41 Maridatta too and all the others whom pure
faith had purified reached stations appropriate to their destiny, after venerating
the aradhana. (292-304)

For he who carelessly effects the killing of one living being will wander
aimlessly on earth through many a rebirth.(305)

Thus (ends) the story of YaSodhara and Candramati, which includes their
progress over seven subsequent rebirths, (after they) slaughtered a cock made of
flour for the goddess Katyayanl.

Notes

1. I am in the process of putting together an anthology of about fifty Jaina stories (all
taken from sources in Apabhramsa and including extracts from Puspadanta) which deal
with the theme of sexual passion and the typically Jaina philosophical and psychological
reflections on it. Some of this material is discussed or alluded to in my forthcoming
Power, Love and Wisdom — themes in the religious culture of India, London (Unwin
Hyman), 1990.

2. The vidyadharas symbolize in the Indian imagination irresistible sexual attraction and
prowess. Esoteric religious rites are believed to allow human beings access to these
superhuman powers; the sacrifice of human beings to the goddess Candamari is one such
ritual. Thus we read in Somadeva's Yasastilaka (part I, p. 44): “The king (viz. Maridatta)
had formerly heard from his family priest called Vlrabhairava that he could gain by
means of a sacrifice of all (species of) living beings, in front of the goddess Candamari
in his own royal palace, and by means of personally killin g a pair of human beings
endowed with all auspicious marks, the attainment of the sword called ‘vanquishing the
world of the vidyadharas ,’ and since his mind was eager to look into the eyes of
vidyadhara girls, ... he ordered his soldiers...” Similarly Puspandanta in his Jasahara-
cariii (I, 7, 4.5.7.12.15) brings out the connection between the human sacrifice and the
hope to obtain vidyadhara powers by means of a pun. On the one hand the king desires
to be able to ‘fly through the sky’ {kheyarattd), but on the other hand this puns with ‘to
become a vidyadhara.' Indeed in line 12 we hear that this power will make the
vidyadharas serve him. The entire episode is still absent in the Samaraiccakahcr, in
Manikyasun (Hertel p. 82) the purpose of the human sacrifice is the protection of the
kingdom, and in Vadirajasuri (Hertel p. 91) the motivation is very similar to the one
found in the present version by Harisena: unless worshipped, the goddess would cause
havoc.

Who would expound such teaching about human sacrifice as the means of gaining the
powers of the vidyadharas'] I translated above as ‘family priest’ kulacarya (parallel to
kula-devata , ‘family goddess’). The commentator is certainly wrong when he identifies
the priest with ‘a disciple of the loathsome Carvaka.’ (On actual ‘materialistic’ teaching
see vs. 131-160 of the following translation, with note 31). At least in two versions, the
identification of the source of this gruesome teaching is quite clear. In Manikyasuri
(Hertel p. 82) we hear of ‘verworfene Kaulas’ whom Hertel (p. 81 note 2) identifies with

the Saktas. Puspadanta (Jasaharacariu l 6, 2) describes a weird mendicant Bhairava-
nanda who had appeared in Maridatta’s town and gave ‘initiation into the Kaula relipon
(Kula-maeea-dikkha). This points us towards the nebulous realm of ‘Tantrism, the
eroticism and sexual practices of which are well known. For bibliographic references see

notes 4 and 11. _

3 I am thinking here of the introduction to the work which tells about the two kings'
traumatic discoveries of their wives’ unfaithfulness with black slaves. (See e.g. vol 1 pp.
20-23, of E. Littmann’s Die Erzahlungen aus den tausendundem Ndchten, Insel Verlag,

Wiesbaden, 1953.)

4. By far the oldest version is found in Prakrit in Haribhadra’s Samaraiccakahd (edited
by H Jacobi, vol. I: text and introduction, Calcutta, 1926, pp. 237,17 — 285,16 -
Bibliotheca Indica , Work No. 169) which was written during the middle of the 8th
century A.D. From 931 A.D. we have Harisena’s Sanskrit version which is translated
here. Then come, also in Sanskrit, Somadeva's Yasastilaka of 959 A.D. (edited originally,
in two parts by Kedaranatha Sarma and Vasudeva Sarnia Pansikar, with the commentary
Candrikd by Srutadevasuri, Bombay 1901-1903, = Kavyamdla 70; new edition by
Sivadatta Pandit 1916), and still from the 10th century A.D. Vadirajasuris YaSodhara -
carita (edited CTanjore, 1912). Puspadanta composed in Apabhramsa his Jasaharanacaru
c. 975 A.D. (edited P.L. Vaidya, Jasaharacariu of Puspadanta, Karanja, 1931 (Ambadas
Chaware Digambara Jain Granthamala, or Karanja Jain Series, voL I) Of c. 975-1050
AD is the anonymous Tamil version Yacotarakdviyam (edited by T. Venkatarama
Iyengar, Madras 1908; see also e.g. K.V. Zvelebil, Tamil literature, Wiesbaden, 1974, p.

140).

Apparently not yet printed are versions in further languages: in Kannada Janna wrote
one c 1209 A D (and there are hints that an earlier version existed); in Gujarati a variety
of works span a period between 1463 and 1619 A.D.; and in Hindi we have by
Lakhmidas a version of. 1724 A.D. (For further details see P. L. Vaidya, op. cit., pp.
27f.—Ibid., pp. 24£f, manuscripts of later Sanskrit versions are mentioned.)

I have discovered a South Indian manuscript with a collection of Jama stones in
Tamil, which appears to include a (prose) version of the story of YaSodhara. I hope to
publish this material in the near future.

5. A list of 29 authors is provided by P.L. Vaidya (op. cit, pp. 24-8). The worics of the
majority of these are only found in manuscripts.

6. Harisena’s BrhatkathakoSa, edited A.N. Upadhye, Bombay, 1943 (Bharatiya Vidya
Bhavan, Singh! Jaina Granthamala, vol. 17). Our story is numbered 73, consists of 305
Slokas, and can be found on pp. 169-178 of the Sanskrit text.

7. Kahakosu by Muni Sricandra, Apabhramsa text edited by H.L. Jam, Ahmedabad, 1969
(Prakrit Text Society Series no. 13). It was written in Saurastra.

8. Generally aradhana refers to the cultivation by the monk of mental attitudes like
detachment and indifference, particularly at the time of dying. A host of worics dealing
with the relevant material was produced, and most of these carry ‘ aradhana ’ in their title
(see Upadhye’s introduction, pp. 47-50). The oldest of these (perhaps of the 4th or 5th
century AD ) is the Bhagavati Aradhana attributed to Sivarya or SivakoU. It was used
in ascetic circles to prepare a dying monk for his death (vs. 303f of the translation may
well be referring to this custom), by reading out certain portions of it. A commentanal
literature developed, but the Sanskrit authors (like Asadhara) did not narrate the stones

132

133

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Aal were alluded to in the text. Instead, separate kathdkoias were produced which
seated in idling those stories. and Hansen* wo* is one of thm. Bin AsadLa
hunself refers to Prakrit commentaries on the Aradhana where such stories were told, and

£2l‘«E^£5 ^ ™ ~ ° f “• ^

^ 30 <P- 306 > ^ - <l»°«o» of Bhagava,,-Aradhana verse

marcdi egam avi jo jfvam so bahusu jamma-kodisu /
ovoso mdrijjanto maradi vidhanehi bahuehi //

, n ; H / Wh ° ^ * Single Uvil, g bein S’ will in many millions of rebirths die by being
killed in many different ways, unable to defend himself.’ * 8

With MS ** concl uding verse, 305, in Harisena.) Then follows a brief
Sanskrit commentary on the verse, which concludes:

atrarthe Yaiodharakhyanam kathyate /

suprasiddhatvan na likhitam /

‘For the sake of (illustrating this) the story of Yasodhara is told here. (But) since it is
refc^.ot^'sX“ T° (i " ^ -nr likely

has ^ 5101168 ^ **^
tcLTr V * flrSt St0ly aCtuall y told “ ^hi 30 (kadavakas 1-7) has the same
? ? 6 ' 11118 S ! Cb °” 18 suir °nnded by stories about ‘the true faith’ (samyaktva) in sandhis

(fr L°Z^kX t T< ( d D i d) p and ab K° Ut ^ ° f teUiD8 tn,th “ sandhi * 30

g'f* rf ! ”"' y ° f —■ » f *■ ■

^ rt ”f ?ena ' S ;^ e 18 ^ 0th tedious and ^ult. He has a tendency to overload the latter

ascetic is called pure-minded has this been translated. Every direct speech is
with a stereotyped ‘having heard these words of ...’ and I hleS^^tS
ans of translating such basically oral features. The difficulties lie i/the fact that
Hansepa is often extremely brief and elliptic, assuming an independent knowledge of Ae
tory. Thus a generous scattering of square brackets was unavoidable. My ‘he’ or ‘she’
Wrilh , pmcrilar soirosl „ sl„a y s eonespond ^

assist in maintaining an awareness of the fact that, according to Jaina heliefs th
Z'dimm "'r OTy : 1 '" de ““ r,d " e “ d ™» PikiiLl religion (see «. 99f

’ _ 1 W0UM ‘° G >™ fomfunl, ay,*,”

U. H. M (op.*, pp. IX-1XV) provides . summmy of die sioiy ,s „ U fa
n““ 3 “ Bloomfield (The life and „arias efthTdaina savior

the 77:777 T < ’ h ” HopK “ S Pre “' 1919 - PP- ISM) briefly snmmnrizes
fcLSly) (street p. 196. line 2

c _. , ’ ‘ ^ ns work 1S ltsel f a summary in Sanskrit of Haribhadra’s

marmccakahd - J. Hertel (. Jinakfrti's “Geschichte von Pdh und Gopala ” Leipzig

GesenlSder Wi ~ hT^ T* ^ Veihandlun g e » ** Konigl. Sachsi^hen
OeseUschaft der WIssenschaften zu Leipzig, Philologisch-historische Klasse 69 Band

• ft) summarizes two Sanskrit versions, both called Yasodharacarita , by Vadirajasuri

134

THE STORY OF KING YA$ODHARA

(pp. 91-8) and Manikyasuri (pp. 81-91). — Somadeva's Ya&astilaka has been discussed
in detail by K. K. Handiqui, Yasastilaka-campu and Indian culture, Sholapur, 1949
(JIvaraja Jaina Granthamala). A very brief summary is found in A.B. Keith, A History
of Sanskrit literature, London, 1928 (and many reprints), pp. 333-6. — P.L. Vaidya
(Jasaharacariu of Puspadanta, pp. 28-31) summarizes Puspandata's version. — Finally,
the anonymous Tamil verse version, Yacotarakdviyam, is summarized by M.S.
Pumalingam Pillai in his Tamil literature, 1929, pp. 145£f. The edition of Vadiraja's
version edited by Dr K. Krishnamoorthy, Dharwar, 1963, also contains an English
translation.

12. The text edited by Upadhye has remained imperfect, in spite of the great efforts made
by the editor, in his footnotes, notes, glossary (pp. 102-110) and Corrigenda (p.400), to
improve on the state of the manuscripts. I have indicated the more important changes I
have made to Upadhye's text in the footnotes. Here are some minor points: v. 1 -ogha
(for -augha, in line with vs. 5 and 221); v. 22 yuna eke (for yunaikena)\ v. 67 jala (for
jala)\ v. 174 Yusmat (for asmat, Upadhye p. 386); v. 175 yathedam (for -nr'-); v. 262 -am
asesa- (for sesa-)\ v. Til jayatam (for jay a-).

13. I read in v. 9: kubjakenainam bhuhjanam. — Other versions add further unpleasant
or even disgusting characteristics. Thus the Samardiccakdha (pp. 24Qf) suggests a sadistic
streak in the lover and later authors developed this theme extensively. Or Puspadanta
(Jasaharacariu , II, 6, 10) mentions that his body looked as black as ‘a tree-trunk burnt
in a forest fire,’ a feature which the Arabian Nights (see note 3 above) draws attention
to.

14. Harisena's account makes little sense, but unfortunately the other versions all go their
own separate ways in dealing with the dream. Generally the point of what Yasodhara
tells appears to be that he must become an ascetic, in order to avoid disaster to himself
and the kingdom. In Puspandanta ( Jasaharacariu , H, 13, 13-22) we hear not only that he
fell down from the palace, but also about the apparition of a terrifying warrior who
threatens him with disaster, if he does not become a monk. Manikyasuri, according to
Hertel (p. 84) tells us ‘he dreamt that he was sitting on his throne on the seventh floor
of his palace, that his mother pushed him off it and made him roll down to the ground
floor — herself rolling down after him — ...that he then got up again, as a shaven
Svetambara monk, and climbed back to the seventh floor.’ Vadiraja (Hertel p. 93), on the
other hand, has Yasodhara recite a punning verse about the light (viz. Amrtamatl)
abandoning the moon (viz. himself) and uniting with the darkness (viz. the black
hunchback), which his mother fails to understand.

15. In v. 17 I read: svalpam diksanam, lit. ‘initiation will have no value to you.’

16. Tat-ksanat in v. 20 can be explained as follows. A modaka , ‘sweet sidh,’ is (certainly
in Maharastra today, where it is ubiquitous during the Ganesa festival) a round ball of
sweetmeat, made of flour, lots of sugar and spices. Thus it could have been the prasada
from the rites performed for KatyayanT. However, other versions of the story let
Arrutamatr mix the poison directly into the ingredients used for making the ‘flour cock.’
For all we know, the cock-shaped offering was actually a modaka (naturally to be eaten
after the sacrifice). — The psychology behind the murder should become clear from v.
298; were the king to become an ascetic, his queen would be expected to became a nun,
something she obviously was not keen on.

135

THE CLEVER ADULTERESS AND THE HUNGRY MONK

hhn foimHsTf C ° Ul f C ° nStrUCt: SVO ' Pateh grhftah ca samarpitah ‘he took

e? r.xvwr- •“ - -»• - - ~

‘hed^h CritiCaJ ^ ( “ V ' 41 eta) is jShaka - conventional dictionary meaning is
hedgehog, porcupme dee also Vadiraja, Hertel, p. 94, ‘Stachelschwe7 T^Tfm

fO haspann pig, but the editor (p. xxxiv) renders it mullam panri viz Wan**?

£££(SSlTSf ° f ^ C ° bra " ^ m ° n S°° Se - ***™ hear 2

which Harisena, v. 41, h*, mi paima , CT

^■>27vTPr *' b “ i! of “» Z-

Z l h™th ^ °° p • I41) '***“ ' •»**” * «*. i Z HghTof

this, I have chosen mongoose’ in the translation S 1

iSSS?rl9=.~— '=ss-

, cju we would obtain for enmity is relished between/bv ’ R„ f t

whkh ^ ***>- *

*■ ™ -

21. TOs sorting ,o Upadhye (p. 106); »*W weald lifcndly b. W , „ ong

22. I read in v. 82 (paparddhya varam (for -oddhi-varam) as in v 78

ZS Kaka-Mrya-yc'gw in v. 84. This refers (see Monier-Williams) to two events
happenmg at the same time, but without being connected causallv m „ J

24. A very elliptic verse; the translation is tentative. It looks like an elaKr.r,t» „ .

which lost its poignancy. For Manikyasuri fHertel n 871 i, u paraphrase,

T“/ V Z °^ 108 ™ h * w "> «—I< PaspadaM, (tocterc

stomach came out by the “hind doo^lT*, , r were inside his

- <— “»■ ^zz\ riT^rSi*^

dd, o r allades ,o a dlffwea,

136

THE STORY OF KING YASODHARA

animal gets internally flavoured. — Anyway, the locatives of nire etc. (in 108) should be
changed into instrumentals.

26. In this v. 109,1 cannot make sense of either dhrta-pascima-bhagakah (and translate
instead, from v. 100, chinna-) or jvalabhasita-sarvaso is this meant as an adverbial
clause, ‘while all the quarters were illuminated by the flames,’ or should we read -ahgo,

all his limbs shining with the flames,’ or *bhasmita -, ‘all his hopes burned to ashes by
the fire’?

27. A weird expression, regardless of whether we read cira-patta-sama with the text or
change it to cfna-; the attribute would be more appropriate for the tent (see next note).

28. Hatisena is clearly confused about the precise location of the various characters. In
v. 190 (where the main narrative continues) he locates king Yasomati inside the tent and
the two chickens outside at a distance. This makes better sense, since the ascetic, whose
discourse the birds hear, would not be standing close to the king who is dallying with his
queen.

29. In v. 132 (also v. 240), ekadasahga-dhari, lit. ‘having memorized the eleven Arigas.’
The works called Angas constitute the second major group of Jaina canonical scriptures.
Knowledge of the first, called Purvas, was apparently lost after 300 B.C. after some of
their contents had been integrated into the twelfth Ariga ( Ditthivaya ). But even this
twelfth Ahga became extinct. Thus ‘eleven Angas’ denotes the first and foremost
available section of the Jaina canon. However, the Digambaras maintain that even the
Angas had become extinct by the second century A.D. But since we do not know in
which period Hatisena, who is a Digambara, envisaged the events narrated in our story
to have taken place, we need not search for a contradiction here. (At least according to
the interpretation of the editor of the Tamil Yacotarakaviyam (p. iii), Yasodhara’s father
was the famous king Asoka of the 3rd century B.C. It is true that the Tamil text reads
Acokan (H, 1.11 etc.), but this is merely a rendering of Sanskrit Yasas+ogha, correspond¬
ing to our KTrtyogha. For information on the Angas see Padmanabha S. Jaini, The Jaina
Path of Purification , reprinted Delhi, 1979, pp. 47-55.

30. In v. 132 avadhi-jhana , also in v. 211 avadhi-locana. This is the third among the five
types of knowledge distinguished by Jaina authors. Innate to gods and denizens of the
hells, it can be obtained by human beings through meditational practices. Knowledge
here transcends the senses and can, which is essential in our story, grasp past events
without having witnessed them. See Jaini, op. cit., pp. 121f.

31. This long passage, v. 131-159, appears somewhat out of place in Harisena’s otherwise
very concise narrative. Indeed it is absent in the earlier version found in the Samaraicca-
kaha. However, an almost identical passage is found in the same text, but as part of the
main narrative and not of the emboxed Yasodhara story, viz. pp. 164, 18 — 179, 19

(with the three arguments about the nature of the soul found pp. 172, 13_174, 19).

There it is a nahiyavadi , viz. nastika-vadin, ‘materialist,’ called Pihgakesa who claims
that the soul does not possess autonomous, independent existence from the body. I cannot
tell whether it was Harisena himself who chose to insert that discussion into the present
story, or whether he found it like this in his source. But given the detail with which he
writes about the discussion, one might be tempted to regard it as Harisena’s own
innovative addition to the story of Yasodhara. — The passage as found in the
Samaraiccakaha is itself much older, for we find another version in a canonical scripture,
the second Upanga Rayapasenaijja. Moreover, it appears that also the Buddhists adopted

137

THE CLEVER ADULTERESS AND THE HUNGRY MONK

the arguments found there, in their Dighanikaya 23 (Payasisuttantan). See on these
passages E. Frauwallner, Geschichte der indischen Philosphie, vol. II, Salsburg, 1956, pp.
297-300 (with note 381), and on the Lokayata system attributed to Carvaka, ibid. pp.
302-309. By claiming that the soul and the body are not different, ideas arc alluded to
which are associated with the Lokayata: consciousness (and life) are seen there merely
as products of the body (as alcohol is the product of the fruits, sugar, etc.).

Particularly vs. 135 and 145 are not clear In the former verse, there is first the
problem that normally the Lokayata rejects the concept of transmigration. Secondly, my
translation of dehindm sa jivas tac chairirakam as ‘body and soul that are the same’ is
tentative. In v. 145b, the text is definitely corrupt (yathdham savajjfvo 'sti tadevacca
iarirakam). Upadhye first emends Savajfvo 'sti tadevam ca, from which I have derived
my translation, although the details of the construction remain obscure to me. Then he
suggests (p. 386) yathd sa eva jivo 'sti tad eva ca (sarirakam) (from v. 153b), ‘how the
soul is, so is the body.’

32. The three sets of vows are the anu-vratas (‘smaller vows’), guna-vratas and the
Hksa-vratas. Details on these can easily be found in Jaini, op. cit., pp. 170-181;
Frauwallner, op. cit., vol. I, pp. 256f; R. Wiliams, Jaina yoga : a survey of the medieval
iravakdcaras, London, 1963. In Wiliams, op. cit., p. 53, the five types of udumbara
(Harisena's text, v. 169, has a Prakritic pane' umbara), ‘figs,’ are listed with their Latin
names. On the rationale behind this prohibition, and that against eating honey, see Jaini,
op. cit., pp. 167ff. The fivefold veneration (panca-namaskdram , v. 170) salutes five types
of holy beings, arhats, siddhas, etc. For the full Prakrit text, with translation, of this
prayer see Jaini, op. cit., pp. 162f. ‘True faith’ translates here and elsewhere samyaktva
or samyag-darsana, which includes that first flash of insight when the Jaina teaching
begins to make sense (for details see Jaini, op. cit., pp. 141-151).

33. See note 28 above.

34. Vs. 194f show a remarkable Freudian slip, by reading puspavati, ‘menstruating'; v.
229 reveals the secret: Puspavall, which is no more than a synonym of Kusumavall.

35. V. 195 samadhanat, and similarly samadhina in vs. 222 and 301. Die state of mind
in which a person finds himself at the time of dying is considered by Jaina authors as an
important feature determining the kind of the next rebirth. The two expressions refer to
dying while fully conscious and concentrating on the truths of the Jaina religion. (See
Jaini, op. cit., pp. 227f and Upadhye, op. cit., p. 57.) Die alternative is referred to in our
v. 77, tmdha-manas , ‘with clouded mind,’ where the goat (unlike his subsequent rebirth)
had leamt nothing and thus does not move upwards on the scale of life.

36. Although AmrtamatTs crime was infinitely greater than Yasodhara's, our story
ignores her fate almost entirely. In Manikyasuri (Hertel p. 87) we hear that when
Yasomati organizes a feast in honour of his dead father (corresponding to our v. 98)
which is witnessed by the goat, all of Yasodhara's wives participate, except for his chief
queen (our Amrtamatl). She has contracted leprosy from eating the piece of rohita fish
(see our vs.73f),. a misfortune attributed by her co-wives to her murdering Yasodhara.
The goat then sees her, ugly and deformed by her disease. — The same situation is found
in Vadiraja (Hertel p. 95). Die goat hears from the servants in the kitchen that Amita-
maffs body exudes a foul smell and is covered in boils. This is attributed by them partly
to her eating meat, partly to her sleeping with the hunchback, and partly to her having

THE STORY OF KING YASODHARA

murdered her husband. When he sees her, he concludes that she must have contracted
leprosy from the hunchback (who also in other versions is said to have been a leper).

37.1 have left out in v. 226 bhavatah patta-bandham ca which is out of place here.

38. $esa in v. 250 literally refers to an offering made to a deity, which is taken back,
after the deity has ‘left’ it, viz. hallowed it (compare note 16).

39.1 change the text of v. 263a into atma-sambandham loka-vismaya-kdranam.

40 The name (in v. 300) of this mode of committing religious suicide is a wrongly
Sanskritized Prakrit paovagamana , which ought to be prayopagamana. It is one of the
three modes mentioned in the Acardhga-sutra (I, 7, 8, translated by H. Jacobi, Sacr
Books of the East, vol. 22, pp. 74-78.) However, it could be argued that it is used here
in a non-technical sense, as a synonym for the less obscure sallekhana. For details see
Jaini, op. cit., pp. 227-233, where (p. 229) four situations of it are mentioned. A less
likely explanation of the ‘fourfold’ could be the classification found in the Uttaradhya-
yana-sutra (30, 12f, translated H. Jacobi, Sacred books of the East, vol. 45, p. 176.) The
Bhagavati Arddhana discusses paovagamana in vs. 2062-2077.

41 This may well be a reference to the ceremony conducted at the time of dying,
involving the concentrated listening to the Bhagavati Arddhana (see note 8). ‘Fourfold
is explained (Upadhye p. 47) as involving ‘faith, knowledge, conduct and penance.

138

139

Part II

Of Peoples and Places: Stories from the Biography
Collections and a Pilgrimage Text

JAIN BIOGRAPHIES

Jain Biographies: Selections from the
Prabandhakosa, Kharataragacchabrhadgurvavali>
Vrddhacaryaprabandhavali, and the
Akhyanakamanikosa

Translated by Phyllis Granoff

Introduction

Telling the deeds of famous monks and kings, wealthy lay patrons and
exemplary devotees, was an important part of medieval Jain literature. Stories of
people who were important to the tradition were told in Sanskrit and in the
medieval vernaculars; in addition monks wrote elaborate poems and prose
compositions telling of the deeds of the Jinas, both in their most recent life and
m their many past lives. Some of the stories that were told of famous monks
were preserved in the didactic story collections which owe so much to the
AvaSyaka literature. Others seem to have circulated at pilgrimage centers and
were told both in special biography collections and in texts that collect stories
about pilgrimage sites. The special biography collections were compiled by
monks often for the benefit of a wealthy and powerful lay patron. Most of them
date from the 13th-14th century, and many of them even include stories about
famous poets and kings who were not specifically connected with Jainism. Still
other stories formed part of the sectarian histories that were written by particular
groups of monks. These histories detail the transmission of the teachings from
monastic leader to monastic leader and are called gurvdvalis.

The various stories of monks and important patrons of the faith that these
sources preserve are as varied as surely the people they honour must have been.

I have translated a selection of stories from a number of different texts. The
Prabandhakosa of RajaSekharasuri was written in 1349 A.D. The Sanskrit

140

Kharataragacchabrhadgurvavali was written in two parts and probably belongs
to the early part of the 14th century. The Vrddhacaryaprabandhavali, in Prakrit,
belongs to the same period and recounts the deeds of the same monks as the
Kharataragacchabrhadgurvavali, but as the translation of the accounts of
Jine^varasuri shows, it preserves a different tradition. The AkhyanakamanikoSa,
which is a didactic story collection and not properly speaking a collection of
biographies, preserves its stories largely in its Prakrit commentary which dates
to 1134 A.D. I have commented on how I did the translations in a brief note
that can be found after Chapter 2.

Bhadrabahu and Varaha, from the PrabandhakoSa, pp.2-4.

In the South, in the city Pratisthana, lived two young Brahmin boys called
Bhadrabahu and Varaha, both without a penny to their names and with no one
to look after them, and both gifted with much native intelligence. Now the Jain
monk YaSobhadra, who was one of those rare individuals to possess knowledge
of the fourteen ancient scriptures, chanced to come to that city. Bhadrabahu and
Varaha heard him preach. This is what he said,

“Pleasures, in all their many forms, are treacherous and impermanent, and
frond them arises this cycle of births. O see here now, all you people, why do
you look for what is eternal and true in all of this? Your doings are in vain!

Make your mind pure and calm, free from the snares of all your desires, and
concentrate it in meditation on that highest abode of eternal bliss, if you trust in
my words.”

As soon as they heard these words, they were awakened to the truth, and
when they got home they took counsel with each other, “Why do we lead our
lives in vain? To begin with we have no money to get pleasures for ourselves;
we should instead practice religion.”

“Listen, O mind of mine, let him lust after the taste of worldly pleasures,
before whom walk bards, singing praises; let him hanker after sensual delights,
who walks in step with gifted poets from Southern lands, bantering with them
in well-honed verses, and who hears behind him all the while the enticing
jangling of the bracelets of the young women who wave ceremonial fans over
him in honour. But if a man lacks all this, well then, O mind, he should direct
you at once into the stillness of meditation on the Supreme Truth.”

T hinkin g this both the brothers became monks.

Bhadrabahu became a famous monk, a leader in the monastic community,
conversant with the fourteen ancient scriptures and possessed of the thirty-six
qualities of a holy man. He was celebrated as the author of commentaries to
these ten texts, the DaSavaikalika, Uttaradhyayana, DaSaSrutaskandha, Kalpa,
Vyavahdra, AvaSyaka, Suryaprajhapti, Sutrakrta, Acarahga, and the Rsibhasita.
He also wrote a text which was entitled the Samhita of Bhadrabahu. Now at that
time there also lived the Jain monk Arya Sambhutivijaya, who was also one of

141

THE CLEVER ADULTERESS AND THE HUNGRY MONK

those rare individuals gifted with knowledge of the fourteen ancient scriptures.
It came time for the Glorious monk YaSobhadra to sojourn in Heaven.
Bhadrabahu and this Sambhutivijaya, cherishing great affection for each other
wandered separately around the land of India. They were like two suns that
make bloom the lotuses that are the fortunate souls who are ready to accept the
true doctrine.

Now Varaha was also a learned man. But he stood high atop the mountain of
terrible pride and he kept asking his brother Bhadrabahu to install him as a
leader of the group of monks. Bhadrabahu told him, “Brother, true it is that you
are learned and that you carry out all your duties with care, but you are stained
by pride. I cannot give someone who suffers from pride the office of a leading
monk.” Though these words were true they did not appeal to Varaha, for it is
said that the words of a teacher, even when they are crystal clear like pure
spring water, sting the ears of a disciple who is not fit for receiving the true
doctrine. And so it came to pass that Varaha abandoned his monastic vows. He
returned to his earlier false beliefs and began to dress and behave as a Brahmin
once more.

He boasted that he had written a new text known as the Samhita of Varaha,
which in fact was based on the knowledge that he had acquired during the time
he had been a Jain monk. But he told everyone, “I have been studying the
position of the planets and heavenly bodies ever since I was a child. And I have
always been totally absorbed in this pursuit Once, just outside the city of
Pratisthana I happened to draw an astrological calculation on a rode. When
evening came I left my calculations there and went home to sleep. In my dreams
I suddenly remembered that I had not erased my scribblings. And so I went
back there to erase what I had written. There on the rock on which I had written
my astrological calculations sat a lion. No matter, with one hand I stroked his
belly and with the other I erased the notes I had made. At that the lion turned
mto the Sun God right before my very eyes. He spoke to me, ‘Son, I am pleased
with your firmness of determination and your devotion to the science of
astrology. I am the Sun; ask of me some boon.’ I, for my part, then replied,‘O
master! If you are pleased with me, then let me ride in your chariot awhile and
show me all the heavenly bodies in their courses.’ And so it came to be that I
was permitted to roam the heavens with the Sun in his very own chariot And
partaking of the nectar of immortality that he magically transferred into my
body, I felt no pang from hunger or thirst or any other unsatisfied bodily need.
And when I had accomplished my task, I bade farewell to the Sun and I
returned to this world to roam around and serve the earthly realm with my
knowledge. That is why I am called ‘Varaha of the Sun,’ Varahamihira.”

He did not hesitate to spread all sorts of tales like this. And because there was
just the slightest grain of possibility in all of his stories he came to be greatly
honored in the world. In the city of Pratisthanapura he won over the King

JAIN BIOGRAPHIES

Satrujit with his many talents. And the king made him his own court priest So
it is that they say,

“A man's fine qualities lead him to a position of respect, not any fiddle-faddle
about his birth and family; we treasure a flower grown in the woods, but throw
away in disgust the dirt that comes from our very own bodies.”

Now he began to abuse the Svetambaras, saying, “What do those old crows
know about anything? Like naughty school children confined to their rooms they
mutter and mumble to themselves, buzzing like flies, wasting all their time. Oh
well, let them do what they want. Why should I care anyway what they do?”
The lay disciples who heard his taunts were pained by his words; why, their
heads throbbed as they heard them. They gathered together and said, “What use
is it to be alive if we must just stand by and hear our teachers being abused?
What can we do? The king honors this Varahamihira, considering him to be a
man of many talents, and people do say, ‘He who is honored by kings is
honored by the world.’ There is nothing we can do about that. But we can
summon Bhadrabahu, at least” And this is exactly what they did. The Glorious
Bhadrabahu arrived there. The lay disciples welcomed him with a great
celebration in his honour, and with such pomp and ceremony as to excite the
envy of anyone watching. They lodged their teacher in comfortable quarters. The
members of the king's court were daily treated to a feast of lectures delivered by
Bhadrabahu. Varaha was not a little chagrined by Bhadrabahu's arrival;
nonetheless there was nothing he could do against him.

In the meantime a son was bom to Varahamihira. Delighted at the birth, he
spent a vast sum of money entertaining his friends and making donations to the
poor. And for all of this he was even more greatly honored in the community.
He proclaimed before the king and all the courtiers in the royal assembly hall,
“My son will five a hundred years.” And at his house he gave party after party
in celebration of the birth. One day Varaha publicly declared, “Now see here.
Even though he is my very own brother Bhadrabahu did not come to the party
I gave in honour of the birth of my son. Henceforth he shall be an outcaste
amongst us, never to be invited to any of our family festivities.” When they
heard these words, the lay disciples told Bhadrabahu, “This is the kind of thing
he is going around saying. You must go to his house one day. It is not right that
the enmity between you should grow any more.” The Glorious Bhadrabahu
instructed them, “Why do you make me undertake not just one but two difficult
tasks? This child that has been bom to Varahamihira will be killed by a cat in
the mirirtlp of the night when he is just seven days old. And when he dies I shall
have to go anyway to express my condolences.” At this tire lay disciples said,
“But that Brahmin proclaimed before the king himself that the child has a life
span of one hundred years. And now you say otherwise. What are we to
believe?” The Glorious Bhadrabahu told them, “Truth depends on corroboration.
For that is something that cannot happen if what a man says is untrue.” The lay
disciples were silent

142

143

THE CLEVER ADULTERESS AND THE HUNGRY MONK

It was seven days after the birth. And on that very day, when the night was
only two-watches deep, the wet-nurse sat down with the baby to let it nurse A
heavy iron door bolt fell from-the top of the door lintel as someone opened the
door tocome into the room. And it struck the baby on the head. The child was
dead. There was much wailing and crying then in Varaha’s house. A crowd
gathered. And Bhadrabahu told his lay disciples, “It is a monk's sacred duty to
relieve people of their grief. I must go there at once.” The teacher then went
there, accompanied by hundreds of his lay disciples. Varaha, though dazed and
wounded by grief, was properly respectful to him and rose to greet him. And he
said to him, “Teacher! Your prediction has come true. The only thing that was
not exactly right was that you said a cat would kill him, but the door bolt has
killed him instead.” Bhadrabahu said, “There is a line drawing of a cat on the
tip of that iron door bolt. I did not speak untruthfully.” They brought the door
bolt and examined it; it was exactly as Bhadrabahu had said.

Varaha then said, “I am not as pained by the death of my son as I am by the
fact that the prediction, which I made before the king, that my child would have
a life-span of a hundred years has turned out to be false. I curse those books of
mine winch I trusted so when I boasted of my great knowledge. They are all a
bunch of bars. I’ll wash their filthy mouths with soap and water.” And with
these words he had the servants fill cauldrons with water. As soon as he was

ku !?u Cany ° Ut hiS wash *** books with water, Bhadrabahu

gabbed him by the arms and stopped him. “Why should you be angry at the

books when the fault was yours alone? It was your own failure to understand
them that led you to make false conclusions. These books do in fact record what
the Omniscient One said, only it is not so easy to find someone who understands
them correctly. I can show you the very places where you went astray; it is you

yourself whom you should be cursing. You know yourself what people often
say, r

‘The favour of the king, youth, riches, good-looks, high birth, valour in battle
learning, all these things make a man drunk even though they are not wine.’

And how can a drunkard have the subtle understanding that is necessary to
comprehend a difficult treatise? You must not destroy these books.”

With these words Varaha was restrained from his rash act; non-plussed at the
turn of events, he did nothing more. At that point a lay disciple, who had been
qmle “Pf* by Varahas denunciation of the Jain doctrine, stepped forward and
said. Wretched little worms you are, who glow in the deep darkness of ni ght

Now the world is aglow with the brilliance of the mid-day sun Even the
moon does not dare to show its light. Wretched little glow worm, look what's
happened to you now!”

And with these words he beat a hasty retreat Varaha was exceedingly pained.
By this time the king himself had arrived on the scene. The king told him “Do
not gneve. O wise man, this is the way of the world.” At that administer of the
king, who was a Jain devotee, spoke up, “The new teacher is also here, the one

144

JAIN BIOGRAPHIES

who predicted that the boy would live only seven days. He is indeed great for
his words have proved to be true.” Someone then pointed out Bhadrabahu to the
king, saying, “This is the one.” With those words the Brahmin was made even
more miserable; he alone could have described his own mental torment. The
king departed; Bhadrabahu too departed, and finally the crowd dispersed. The
king accepted the Jain doctrine and became a lay disciple.

Varaha in his humiliation became a Vaisnava monk and endured all sorts of
penances out of ignorance. On his death he became a demi-god who was hostile
to the Jain faith. With all his hatred, though, he was not able to trouble any of
the monks, for it is true what they say, “Austerities are like a suit of armour
made of the hardest diamond; they permit a sage to repel the attacks of others
just as armour repels swarms of arrows deftly shot at it.” And so Varahamihira
began instead to torment the lay disciples. He caused disease to occur in every
house. Distressed and suffering, the lay devotees approached Bhadrabahu, “O
Blessed One! That even while you are here with us we are so tormented by
diseases is proof of the saying, ‘Even when he is mounted on an elephant, a
man may still be gnawed at by mice.” The teacher answered them, “Do not be
afraid. You remember that Varahamihira. Now he seeks to harm you all because
of the hatred he nourished for you when he was alive. I can protect you even
from the hand of the Wielder of the Thunderbolt, Indra, the King of the Gods,
should he wish to strike you down.” And then, takin g from the ancient scriptures
such hymns as the hymn which begins with the words, “Lord Par^va who
removes obstacles,” he wove a hymn of praise which contained five verses and
he recited it before everyone. All of their troubles instantly ceased. Even today
those who desire to be rescued from some difficulty recite this hymn. It is like
a wonderful wishing jewel with unimaginable powers. It is said that after
Bhadrabahu his student the Glorious Sthulabhadra also possessed knowledge of
the fourteen ancient scriptures and defeated many rivals in debate.

Aryanandila, from the Prabandhako&a, pp. 5-7.

In the city Padminlkhanda was a king named Padmaprabha. His wife was
named Padmavatl. In that very city also dwelt the merchant Padmadatta. His
wife was named PadmayaSa. They had a son, who was named Padma. The
travelling merchant Varadatta pledged his own daughter, who was named
Vairotya, to this son of theirs in marriage. And he married her in due time.

One day Varadatta, the father of Vairotya, was on his way to foreign lands
with all of his family, when they all perished in a forest fire. Vairotya, though
she served her mother-in-law faithfully and humbly, met with only contempt
from the older woman who knew that she had lost her father. For what they say
is true:

“That women seem beautiful and possessed of hidden wealth, that women
seem strong and spirited and enjoy their husband's favour, that women wield

145

THE CLEVER ADULTERESS AND THE HUNGRY MONK

authority in their home, for sure all of this is nothing but the result of the status
and power of their fathers, who are always there behind the scenes.”

But though she was exceedingly pained by her mother-in-law's words, which
burned like a raging fire as it consumes dry chaff, she cursed her own bad luck
and never uttered a word against her mother-in-law. And she thought to herself.
Everyone reaps the fruit of bis own past actions. Another person is just the
incidental cause of our misery or happiness, which we alone bring about through
our very own deeds.”

One day Vairotya had a dream in which the Snake King announced her
impending pregnancy to her and she conceived a child. She began to crave
sweet milk pudding. It was then that the Jain monk Aryanandila happened to
stop in a nearby public garden; like Aryaraksitasvamin before him, he possessed
knowledge of thirteen of the fourteen ancient texts. Now that mother-in-law
proclaimed, “This woman will give birth to a daughter; she will never produce
a son. The chaste and faithful Vairotya, pained by the harsh words of her
mother-in-law, which pierced her ears like a sharp sword, went to pay her
respects to the Jain monk. She bowed down to the monk. She told him about her
dreadful relationship with her mother-in-law. The monk said, “This is the fault
of some previous deed that you have done in another life. Do not let your anger
grow. Do not let it grow, because it is the cause of rebirth and continued
suffering. O daughter! In this birth, anger gives rise to such things as bodily
ham, constant fighting and even undying hatred; and in the next world, it results
in the most terrible suffering that comes from rebirth in hell and similar terrible
misfortunes. I promise you, you will give birth to a son. I know that, since you
have become pregnant, you long to eat sweet milk pudding. I promise you that
somehow your craving will be fulfilled.”

Delighted by these words of the monk, she went back home. And she thought
to herself, “What they say is true:

‘No matter how long we wander this earth, which is girded by the four vast
oceans, we will never meet a person of truly noble nature to whom we can tell
the long-kept secrets of our many miseries or even joys, and thereby for a
minute, or even for a half a minute, feel suddenly at rest and peace. ’

But I have met such a person today in meeting this monk.”

One day, Padmayaia, for her part, on the full moon night of the first month
of spring, performed a ritual fast and was about to break her fast with
appropriate ceremony. On that day it was the custom to give to the monks an
ample portion of sweet milk pudding and to show particular generosity to all the
lay members of the Jain faith. She did all of that. But because she hated her
daughter-in-law, she gave her only coarse fare of cheap grain Now the
daughter-in-law secretly took some of the sweet milk pudding that was left over
in a large cauldron and hastily poured it into a small pot, which she concealed

146

JAIN BIOGRAPHIES

under her clothes as she went out to the lake to fetch water. She set the pot
down under a tree and went to wash her hands and feet.

Now it so happened that at this very moment in time there was a snake
named Alinjara, who lived in the underworld, and whose wife was also pregnant
and longing to eat sweet milk pudding. She had come out from the nether
regions and was now roaming the earth in search of some sweet milk pudding.
That was how she came to see the pudding in the pot under that tree. And she
ate it all. The snake lady then set out for her home by the very same path that
she had taken to come up from the underworld. When Vairotya had finished
w ashing up and got back to the tree, right away she saw that there was no sweet
milk pudding left in the pot any more. But even so she did not get angry and
she did not utter a single nasty word. Instead she spoke these words of blessing,

“May you find fulfillment of your wishes, whoever you are, who ate this
pudding.”

Now Alinjara’s wife, concealed from view by the tree, heard her words of
blessing. She returned home and told her husband what had happened. Vairotya
went home too. That night, the wife of the snake Alinjara appeared to a
neighbor of Vairotya's in a dream and said, “Fair lady! I am the wife of the
snake Alinjara. Vairotya is my daughter. She is pregnant and longs to eat sweet
milk pudding. You must fulfill her wish. And so I instruct you that you should
say these words to her, ‘Your father is gone. But I shall take care of you as your
own father would have done. I shall cool the burning pain that you feel from the
fire of your mother-in-law's wrath.’”

The next morning Vairotya's neighbor treated her to a meal of sweet milk
pudding. Her pregnancy longing fulfilled, she gave birth to a son. As for the
snake lady, she gave birth to a hundred sons. When the day came for Vairotya’s
son's naming ceremony, the snake Alinjara made a huge party for her. He had
all the snakes in the underworld build a magnificent and beautifully appointed
mansion on the spot where her father's house had stood. All the snakes gathered,
with their troops and their elephants, their horses and their finest chariots. They
filled her house with riches. And Alinjara's wife, who now considered Vairotya
to be her adopted daughter, went there too, along with her husband and her
many sons, and showered her with the most beautiful gifts of the finest clothes,
silks, gold, and bracelets and necklaces all studded with precious gems. And
Vairotya began to visit Alinjara's wife frequently after that. Vairotya was treated
with great respect by Alinjara's wife and shown much honour. Her mother-in-
law, seeing that Vairotya's father's house now had returned, as it were, to its
former wealth and splendour, began to treat Vairotya with great deference, for
it is true what they say, “People show respect to someone whom others already
honour.”

The snakp lady sent her very own young sons to protea Vairotya and watch
after her. She put all those snakes into a pot. Now one day a servant girl
chanced to put that pot on top of a metal pan that had just been heated on the

147

THE CLEVER ADULTERESS AND THE HUNGRY MONK

authority in thejx home, for sure all of this is nothing but the result of the status
and power of their fathers, who are always there behind the scenes.”

“Everyone reaps the fruit of his own past actions. Another person is just the
incidental cause of our misery or happiness, which we alone bring about through
our very own deeds.”

One day Vairotya had a dream in which the Snake King announced her
impending pregnancy to her and she conceived a child. She began to crave
sweet milk pudding. It was then that the Jain monk Aryanandila happened to
stop in a nearby public garden; like Aryaraksitasvamin before him, he possessed
knowledge of thirteen of the fourteen ancient texts. Now that mother-in-law
proclaimed, “This woman will give birth to a daughter, she will never produce
a son.” The chaste and faithful Vairotya, pained by the harsh words of her
mother-in-law, which pierced her ears like a sharp sword, went to pay her
respects to the Jain monk. She bowed down to the monk. She told him about her
dreadful relationship with her mother-in-law. The monk said, “This is the fault
of some previous deed that you have done in another life. Do not let your anger
grow. Do not let it grow, because it is the cause of rebirth and continued
suffering. O daughter! In this birth, anger gives rise to such things as bodily
harm, constant fighting and even undying hatred; and in the next world, it results
in the most terrible suffering that comes from rebirth in hell and similar terrible
misfortunes. I promise you, you will give birth to a son. I know that, since you
have become pregnant, you long to eat sweet milk pudding. I promise you that
somehow your craving will be fulfilled.”

Delighted by these words of the monk, she went back home. And she thought
to herself, “What they say is true:

‘No matter how long we wander this earth, which is girded by the four vast
oceans, we will never meet a person of truly noble nature to whom we can jell
the long-kept secrets of our many miseries or even joys, and thereby for a
minute, or even for a half a minute, feel suddenly at rest and peace.’

But I have met such a person today in meeting this monk."

One day, PadmayaSa, for her part, on the full moon night of the first month
of spring, performed a ritual fast and was about to break her fast with
appropriate ceremony. On that day it was the custom to give to the monks an
ample portion of sweet milk pudding and to show particular generosity to all the
lay members of the Jain faith. She did all of that. But because she hated her
daughter-in-law, she gave her only coarse fare of cheap grain. Now the
daughter-in-law secretly took some of the sweet milk pudding that was left over
in a large cauldron and hastily poured it into a small pot, which she concealed

146

JAIN BIOGRAPHIES

under her clothes as she went out to the lake to fetch water. She set the pot
down under a tree and went to wash her hands and feet.

Now it so happened that at this very moment in time there was a snake
named Alinjara, who lived in the underworld, and whose wife was also pregnant
and longing to eat sweet milk pudding. She had come out from the nether
regions and was now roaming the earth in search of some sweet milk pudding.
That was how she came to see the pudding in the pot under that tree. And she
ate it all. The snake lady then set out for her home by the very same path that
she had taken to come up from the underworld. When Vairotya had finished
washing up and got back to the tree, right away she saw that there was no sweet
milk- pudding left in the pot any more. But even so she did not get angry and
she did not utter a single nasty word. Instead she spoke these words of blessing,
“May you find fulfillment of your wishes, whoever you are, who ate this
pudding.”

Now Alinjara's wife, concealed from view by the tree, heard her words of
blessing. She returned home and told her husband what had happened. Vairotya
went home too. That night, the wife of the snake Alinjara appeared to a
neighbor of Vairotya's in a dream and said, “Fair lady! I am the wife of the
snak-p. Alinjara. Vairotya is my daughter. She is pregnant and longs to eat sweet
milk pudding. You must fulfill her wish. And so I instruct you that you should
say these words to her, ‘Your father is gone. But I shall take care of you as your
own father would have done. I shall cool the burning pain that you feel from the
fire of your mother-in-law's wrath.’”

The next morning Vairotya’s neighbor treated her to a meal of sweet milk
pudding. Her pregnancy longing fulfilled, she gave birth to a son. As for the
snak-p lady, she gave birth to a hundred sons. When the day came for Vairotya's
son’s namin g ceremony, the snake Alinjara made a huge party for her. He had
all the snakes in the underworld build a magnificent and beautifully appointed
mansion on the spot where her father's house had stood. All the snakes gathered,
with their troops and their elephants, their horses and their finest chariots. They
filled her house with riches. And Alinjara’s wife, who now considered Vairotya
to be her adopted daughter, went there too, along with her husband and her
many sons, and showered her with the most beautiful gifts of the finest clothes,
silks, gold, and bracelets and necklaces all studded with precious gems. And
Vairotya began to visit Alinjara’s wife frequently after that. Vairotya was treated
with great respect by Alinjara's wife and shown much honour. Her mother-in-
law, seeing that Vairotya's father’s house now had returned, as it were, to its
former wealth and splendour, began to treat Vairotya with great deference, for
it is true what they say, “People show respect to someone whom others already
honour.”

The snak-p lady sent her very own young sons to protect Vairotya and watch
after her. She put all those snakes into a pot. Now one day a servant girl
chanced to put that pot on top of a metal pan that had just been heated on the

147

THE CLEVER ADULTERESS AND THE HUNGRY MONK

stove At once Vairotya took it off. She sprinkled the snakes with water and
revived them. But one baby snake had lost the tip of his tail. As she saw him
slither and slip, having trouble without his tiny tail, she affectionately called out
Long live my clown of a tailless one, who'll show us all a trick or two before
hes done.” And the snakes, who were bewitched by Vairotya's charming son
and loved him very much, all became like members of her own family and they
gave her fine costly garments, gem stones and gold. And having made such a
fine celebration for her son's naming day, eventually they all went back to their
own homes. Vairotya came to be the object of everyone's respect because of all
the wonderful things the snakes did for her.

One day the snake Alinjara noticed that one of his sons had lost his tail and
he became furious. “What wicked person has damaged my son’s tail?” And
when he knew through his supernatural powers that it was Vairotya who was
responsible for the loss of his son's tail, then, despite all the kind feelings he had
cherished for her up until that moment, he became enraged at her now. And in
his anger he went to her home in order to do her some harm in return. Alinjara
hid himself in her house. Now Vairotya had come to have the habit that
whenever she entered a dark room, she would call out a little blessing to that
snake that she had inadvertently injured, in order to ward of any evil that might
lurk there. She would say, “Long live my little clown of a tailless one,” as she
had called him that day. Now when he heard Vairotya call out these words, the
snake king was pleased with her and gave her a pair of anklets. And he showed
his favour to her with these words, “My daughter, from this day on you must
come regularly to us in the underworld and the snakes will come to you.” And
Vairotya, through the power of this boon from the snake, did indeed come and
go between the earth and underworld as she pleased. She called her son “Naea-
datta,” “Gift of the Snakes.”

At that time the Glorious monk Aryanandila told Padmadatta, Vairotya's
father-in-law, “You must tell Vairotya, ‘Go to the domain of the snakes and say
to the snakes, You must help everyone in our world. You must never bite
anyone.’ Her father-in-law related these words of the monk to her and she told
them to the snakes. She went down there and she told them in a loud and clear
voice. Long five Alinjara's wife. Long live Alinjara. They restored my father to
me even though he was dead by restoring the prestige of his house. They were
my refuge when I had no refuge. Hear, hear, all you young snakes. The Great
monk Aryanandila commands, ‘Do not trouble our world. Help every one of

“5. Vair0 ^ 111611 went back home - The monk composed a new hymn called
Praise to Vairotya.” Whoever recites this “Praise to Vairotya” need not fear any
harm from snakes.

Vairotya brought all the snakes to the monk, who had become her teacher He
instructed them in the Jain faith. They all became calm and pure in mind.
Varrotyas son, who was called Nagadatta, became a rich and prosperous man.
Padmadatta became a Jain monk and his beloved wife became a Jain nun. He

JAIN BIOGRAPHIES

practiced austerities and went to heaven. And for her part Padmaya^a became his
divine wife, according to his wishes, for he had achieved the power to bring into
being anything that he desired. And Vairotya died while meditating on the king
of snakes and was reborn as the wife of the snake Dharanendra, a protector of
the Jain faith. In that rebirth she kept the name Vairotya.

The Glorious Jivadeva, from the Prabandhako&a, pp.7-9.

There is in Gujarat a prosperous town named Vayata, which was founded by
the God Vayu, God of the Wind. In that town there lived a wealthy merchant
named Dharmadeva. His wife was called Sllavatl; she was like the Goddess of
Domestic Prosperity and Bliss incarnate. They had two sons, Mahldhara and
Mahlpala. Mahlpala only wanted to amuse himself; he never studied any of the
traditional skills. Scolded by his father, he left home in anger and went abroad.
The merchant Dharmadeva passed on to the other world. And Mahldhara also
left the world; he became a Jain monk under the tutelage of the Glorious
Jindatta, who belonged to the lineage of monks known as the Vayata Gaccha.
He became a leader of the monastic community and his name as a monk was
Rasillasuri.

Now it happened that Mahlpala, too, became a monk; in the East, in the city
Rajagrha, he became a Digambara Jain monk and he was honored for his
learning and known as a great teacher. His name as a monk was Suvamakirti.
His teacher Srutakirti gave him two magic spells, the one enabling him to
summon the protecting Goddess CakreSvaii, and the other enabling him to enter
into someone else's dead body and reanimate it When Dharmadeva went to
heaven, Sllavati was deeply saddened, for what they say is true:

“Like a river without the ocean, like the night without the moon, like a lotus
pond without the sun to make it bloom, so is a good woman without her
husband.”

She learned from someone who had come from Rajagrha that her son, who
was now called Suvamakirti, was there, and she went there to see him. She
found Suvamakirti. Both son and mother felt great affection for each other. One
day she told Suvamakirti, “Your father has gone to heaven. You are now a
monk here. But your brother, Mahldhara, has also achieved fame as a monk; he
occupies a position of great respect in the Svetambara Jain community and is
known as the monk Rasilla. He is active in Vayata. You two should get
together, settle your differences and espouse the same faith.”

She brought Suvamakirti back to Vayata and the two brothers were reunited.
Suvamakirti's mother told him, “Son, become a Svetambara. “Suvamakirti
replied, “Let Rasilla follow in my footsteps and become a Digambara monk.”
When things had come to this impasse, the mother prepared two dishes for them
to eat. Now one of the dishes she made had been specially prepared for them
and it was rich and delicious. The other was nothing special; it was just taken

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149

THE CLEVER ADULTERESS AND THE HUNGRY MONK

JAIN BIOGRAPHIES

from the usual cooking that she had done for everyone else in the household.
She summoned the Digambara first. He ate the first dish, the specially prepared
rich food, to his heart's content. He didn't even so much as cast a glance at the
ordinary food in the second dish. Two students of Rasilla then arrived. They
both took the ordinary fare, desirous of burning off the effects of the bad deeds
they had done in the past through the correct observance of their monastic vows.
After everyone had eaten, the mother said to the Digambara, “Son, these
Svetambaras are pure. You don't seem bothered by any rule that says that a Jain
monk cannot accept food that has been specially prepared for him. These
Svetambaras on the other hand firmly declare,

‘The monk who accepts food that has been specially prepared for him and
does not refuse such delicacies, indeed hankers after them, must be considered
as outside the pale of the true Jain community. Such a monk fails in his duties.’
And these Svetambaras steadfastly practice what they preach. For this reason,
you should join their group if you truly are seeking final release from the bonds
of this world.”

Suvarnaklrti, brought to his senses by these words of his mother, became a
Svetambara monk. His name as a monk was Jlvadevasuri, and it was a name
that soon became known all over the world. He wandered from place to place,
accompanied by five hundred monks. And this Glorious Monk, a leader among
monks, destroyed forever the disease of false belief for those noble souls whose
time had come for them to accept the true faith, showering on them the magic
healing elixir of his preaching of the true doctrine.

One day a strange ascetic showed up at one of his lectures. In feet he was
trying to master a certain magic spell that would enable him to conquer all the
three worlds, heaven, earth and the nether world. To that end he was in search
of a man who possessed the thirty-two marks of greatness. Now at that time in
history there were only three such men alive. One was King Vikramaditya; the
second was the Glorious Monk Jiva, and the third was the ascetic himself.
There was no one else on earth who was so great as to bear the entire thirty-two
marks of greatness on his person. Now he could not kill the king, but he needed
to eat his one daily meal by begging for it with the skull of such a great man as
his begging bowl for a full six months in order to accomplish the magic spell.
That was why he had come to the Jain monk to try to work black magic on him
so that he could murder him and get his skull. But because the monk had an
even more powerful spell, a Jain spell, although his monastic robe turned black
and rotted, his body was untouched by the ascetic's magic. Then the ascetic
paralyzed the tongue of the monk who was standing next to the Great Jlvasuri
and whose duty it was to recite the sacred texts. The Great Jlvasuri in turn
paralyzed the ascetic’s speech in retaliation. Then that one wrote on the ground
with a piece of chalk.

“Everyone does a good deed to the person who has done him a service.
There's nothing to that. But rare indeed is the man who helps out someone who
came to do him harm.

I came here to work black magic on you. You figured that out and have taken
away my powers of speech. Show mercy on me. Release me from your grip.
Take pity on me.”

Anyway, this was the gist of what he wrote there. And so, out of compassion,
the noble monk released him; the ascetic left Vayata and took up residence in a
monastery just outside the town. The monk called together all the members of
his own monastic group and told them, “That wicked ascetic is staying in a
monastery over there. Take care that no monk or nun goes near the place, no
matter what” They all accepted this prohibition without any dissent. But then
two nuns, simple souls, got curious and they went to that very place that had
been forbidden them. The ascetic saw them there and brought them under his
control with some magic powder so that they never left his side. The Jain monk,
Jlvadevasuri, remaining right there in his own lodgings, made a grass effigy.
When he cut off the hand of the effigy, the ascetic’s hand fell off. The ascetic
released the two nuns. They were restored to their normal selves after they
washed their heads, removing the last vestiges of the ascetic’s magic spells.

Now one day in Ujjain, King Vikramaditya decided to start a new era which
bore his name. In commemoration of that great event he sent the minister Nimba
to Gujarat as part of his larger plan to free all his territories of poverty an
make every place in his realm rich and prosperous. That Nimba built a temple
to The Glorious Mahavlra in Vayata. The Glorious Jlvadevasuri performed the
consecration ceremony for the image in this temple.

At exactly that time there was in Vayata a merchant named Lalla who was a
devout follower of the false faith. He began right then and there to cany out a
costly and lavish Vedic sacrifice. All the Brahmins gathered. Oppressed by the
smoke from the sacred fire, a snake fell out of a nearby tree and landed on the
edge of the fire pit The cruel Brahmins picked up that poor creature and hurled
it right into the fire. Seeing that, Lalla was suddenly disgusted with the
Brahmins. He said, “Look how cruel they are; they actually enjoy taking the
lives of living beings. I do not need to make men such as these my teachers in
matters of religion.” And with those words, he dismissed all the Brahmins and
returned to his own home. He looked everywhere for a religious teacher. One
day at mid-day a pair of monks who were the disciples of die Glonous
Jlvadevasuri came to his house for alms. He was pleased with their demeanour
and the way they took only pure food. He asked the two monks, “Who is your
teacher?” They told him it was the Glorious Jlvadevasuri. Lalla went to see
him He formally became a lay devotee, accepting the twelve rules of conduct
for a lay disciple. One day Lalla told him, “I had set aside a lakh of gold as a
donation on the occasion of the festival to the Sun God. I have spent half of that
sum. Please take the other half.” The teacher did not accept the money, for he

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THE CLEVER ADULTERESS AND THE HUNGRY MONK

was without any greed or desire for worldly wealth. Lalla was even more
pleased with his new teacher than before. The teacher instructed him, “You must
bring to me the gift that you will receive tonight while you are in the middle of
washing your feet.” Obedient to his teacher's words Lalla went home.

That evening someone brought him a gift of two bulls. Lalla brought them to
his teacher. The teacher told him, “Let these bulls go on their own. Build a
temple on the spot where they stop.” Again, obeying his teacher’s words, Lalla
released the bulls. The two bulls then went as far as the village Pippalana and
then just stopped somewhere there. At that very place Lalla began to construct
a temple. When it was finished, a strange Saiva ascetic arrived on the scene. He
declared, “There is a flaw in this temple.” The people asked, “What is the
flaw?” He said, “There is a woman who will haunt it” Lalla had heard all of
this and he went back and told his teacher what was happening. The teacher
said, “You must rid the spot of that offending ghost and then rebuild the temple.
Lalla! Do not worry about where the money will come from. The Goddesses
whose task it is to look after the temple will provide all the money that you will
need.” They began to dismantle the temple. They heard a voice, “Do not take
down this temple.” They told the teacher Jivadevasuri about the voice. He
withdrew into meditation. The superintending Goddess appeared. She said, “I am
the daughter of the king of Kanyakubja. My name is Mahanlka. A long time
ago, when I was living in Gujarat, Muslim armies invaded. I fled, but the
soldiers pursued me, and in my terror I jumped into a well. I died and became
a demi-god. I will not permit you to clear the ground by digging up the bones
of my body. Make me the superintending Goddess of your temple and I shall
make your temple rich and prosperous. “

The teacher agreed to do as she said. On a spot of land that she showed them
they built a small shrine to her. And on that very spot they found all the money
they needed, so much that they could not even begin to count it. Lalla became
the happiest man in the world; no one could have vied with him for that
distinction; the Jain community was also pleased. Angry at Lalla, the Brahmins
placed a dying cow in the Jain temple. It died there. The lay disciples told the
teacher about this. Through his magic powers the teacher moved the dead cow
and put it in the temple of the Brahmins. As they say, “Plot against another and
it happens to you." Desperate, with no other recourse, the Brahmins sought to
appease the Glorious Jivadevasuri, crying out, “O Jivadevasuri, rescue us.” The
Glorious Jivadevasuri scolded them and then told them, “If you all worship in
my temple like faithful Jain lay believers and show my successors respect, if
you donate a sacred thread made of gold on the occasion of the installation of
my successor in my position, and if you promise that you will carry his sedan
chair on your own shoulders, then and then only will I remove this cow from
your temple.” And they were so desperate that they promised all that he asked.
They even fixed the agreement between them in writing, with seals and all.

152

JAIN BIOGRAPHIES

Then the teacher, with his magic, removed the cow from the Brahmin temple.
All the four castes were pleased at this.

Later when he knew that it was his time to die, the Jain monk, fearing that
ascetic who had sought his skull to accomplish his evil magic, instructed the lay
disciples to break his skull. He was afraid that if the ascetic succeeded in his
designs he would trouble the Jain community. They did exactly as he asked. The
ascetic, deprived of any hope for success, cried for a long time.

Aryakhapatacarya, from the Prabandhakota, pp. 9-11.

In some lineage of monks there appeared the Glorious Aryakhapatacarya, who
possessed very many marvelous supernatural powers and was like a sovereign
lord among the host of other teachers known in his faith. He had a student who
was also his nephew and whose name was Bhuvana. Now one day the great Jain
monk came to Bhrgupura. There one Balamitra, a devout follower of the
Buddhists, was king. Now the Buddhists were extremely haughty; for one, they
were gifted in the science of logic and argumentation, and for another, they had
just secured for themselves such an impressive patron; as the saying goes, “To
begin with a she-monkey is wild by nature, and one that has been bitten by a
scorpion knows no limits at all.” They threw bundles of grass into the Svetam-
bara holy places, as if to say, “You are all no better than dumb beasts.”
Ary akhapata carya was not in the least perturbed by their displays of contempt,
because he was a great man. For it is said,

“Noble men do not get angry at the lowly creatures who harass them; after all
what can tiny minnows fluttering here and there do to the mighty ocean. Lord
of the Waves?”

But Bhuvana was good and mad. Accompanied by a crowd of a hundred lay
disciples he sought an audience with the king. With the permission of the master
and of the Jain community at large, he shouted loudly before the king,

“Let those scoundrels beat the drum to challenge all and sundry to debate; let
them praise themselves and show contempt for their betters as long as I do not
stand before them, with my many arguments all in readiness, to scorch them and
bum them to nothingness like the soaring flames of a fire that has been
constantly fed with dripping ghee.”

King Balamitra said, “O holy man! How dare you speak this way?” Bhuvana
said, “Your teachers, who brag that they are the world's greatest logicians, like
dogs that bark on their own doorstep but cower once off the porch, have been
abusing the Svetambaxas. And so I have come to your court to challenge them
to a debate. Let them test their mettle against me just one time. Let everyone
come and make a day of it, listening to our debate.”

And so the king summoned them. He organized a debate in the presence of
the full royal assembly of ministers and wise men. The Buddhists, like jackals
silenced by the blows of a lion's paws, were silenced at once by the blows of

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THE CLEVER ADULTERESS AND THE HUNGRY MONK

sage Bhuvana's logic. The king and all the bystanders proclaimed victory to the
doctrine of the Svetambaras. In all the Jain temples there was great rejoicing,
but the Buddhists were like clusters of lotuses whose beauty had been destroyed
by a sudden frost.

When he learnt of this humiliation of the Buddhists, the great logician named
Vrddhakara came from GudaSastrapura to Bhrgupura. He told the king, “Arrange
a debate between me and the Svetambaras.” The king, who was overwhelmed by
Bhuvana's brilliance, tried to dissuade him, but he was adamant. And he, who
had never before been defeated in debate, was defeated by Bhuvana, as if to
prove true the proverb, “The King of Death never has his fill of eating human
beings.” Bhuvana, having secured victory, proclaimed to all the witnesses in the
royal assembly,

“What a chisel is to stone, what the sun is to darkness and the moon to a host
of Sephali blossoms; what fire is to a moth and a thunder bolt is to a mountain;
what a hurricane wind is to a cloud and an ax to a tree; what a lion is to an
elephant, that am I to any man who seeks to argue philosophy.”

The members of the royal assembly were all greatly impressed and they
shouted out, “Victory to the doctrine of the Svetambaras!”

Vrddhakara, in the meantime, burning from this public humiliation, which had
struck him as suddenly as a bolt of lightning, fasted to death and was reborn in
Gudaiastrapura as a demi-god. Because of the hatred he had for them in his
previous birth he sought out die Jains and tormented them by making them sick,
by terrifying them and by robbing them of their wealth, for a start. The local
Jain community sent word to Aryakhapatacarya, telling him of their travail, and
so he went to GudaSastrapura. He entered the temple of the demi-god and
straightaway placed his shoes on the ears of the demi-god. He then put his feet
on the chest of the demi-god. A crowd gathered. The local king appeared on the
scene. Now when the king showed up, the teacher covered himself completely
with his white monk’s robe and lay there quietly. No matter where the king
pulled bade the robe, he was treated to the lofty sight of the teacher’s bare
buttocks. Furious at this, the king ordered his men to beat Aryakhapatacarya.
Those blows fell instead on the limbs of the king's wives in his harem, limbs
tenderer than the soft inside of a Sinsa flower. A hue and cry arose from the
women in the harem, “0 Lord! Save us! Save us! Some invisible demon is
beating us. We're dying! We're dying!” The king's mind was filled with wonder
at the supernatural powers of the Jain monk and he threw himself at the monk's
feet, and these are some of the words he uttered, “Show mercy on me! I beg of
you. Allow me and mine to live. You are a compassionate soul, I know.” As for
the demi-god, he got up from his seat and went over to the monk and submis¬
sively began to massage the monk's feet for him. He said, “I am but a worthless
worm. It is not right that you should send a well-equipped army against me.”
More and more people gathered. Aryakhapatacarya told the demi-god, “Hey!
Wretch! So you want to make trouble for my followers? Well then, make all the

154

JAIN BIOGRAPHIES

trouble you want That is, if you can!” The demi-god-said, “There is a saying,
‘When a monkey is there to guard the spoils how can mere birds snatch them
away?’ I am your loyal servant. Do not hurt me. From now on I shall protect
your followers as if they were my own brothers.”

The king and all the others who were present there enjoyed the spectacle and
were suitably amazed by what was happening; they all became devoted
followers of the monk. Now when the monk left the temple, the demi-god, who
after all was no thing but a stone, went out after him. Two other stones, two
stone pots, and some minor demi-gods also followed him. When he got to the
city gate the Lord of Monks bade them take their leave and they all returned to
their own places, except for the stone pots, which the monk stationed firmly at
the city gate as a reminder to everyone of what had happened. The king received
religious instruction and immediately became a lay disciple. He went back to his
own palace. Everyone in the city, of every caste and station, praised that Lord
of Monks, railing him the “Dancing Master of the Dancing Girl, Spreading the
Faith.”

At this juncture two monks arrived from Bhrgupura. They told the master, “O
Blessed One! One of the apprentice monks read the notebook that you hid when
you left Bhrgupura to come here. And in the process of reading your secret book
he obtained a magic charm that allows him to transport objects through the air.
With that charm he caused the food that was cooked in the homes of Wealthy
merchants to fly through the air to him and he was feasting on it like a king.
The community of monks found out about this and told him to stop but he did
not listen, because he is a slave to his lust for food. Finally the community of
monks kicked him out. Furious, he has gone and joined the Buddhists. He has
practically become their leader. He directs the begging bowls of the Buddhists
from their monastery to the homes of the householders and then brings them
back to the monastery through the air, filled with food. Everyone can see this
marvel, and whoever sees it wants to become a Buddhist. Please, do whatever
you think- should be done.” Aryakhapatacarya thought for a moment and making
up his minri as to what he should do, he went to Bhrgupura. He remained
incognito once he got there. The begging bowls of the Buddhists, filled with
food, were flying here and there. He broke them in mid-air by means of a stone
that he magically caused to appear. From the broken bowls sweet meats and
candies pounded down on the heads of all the innocent bystanders. The wretched
student, figuring that his teacher must have come, beat a hasty retreat. The Jain
m onk along with his followers went to the Buddhist monastery. The stone
Buddha image rose to greet them. It praised him with words like these,
“Victory! Victory to the Crest Jewel of all Great Sages!” Once more the
Doctrine of the Lord of Jinas shone brilliantly. Aryakhapata then went elsewhere
to continue his duties as a monk

At the same time as all of this was taking place. King Dahada in the city of
Pataliputra, who was a devout follower of the Brahmins, summoned all the Jain

155

THE CLEVER ADULTERESS AND THE HUNGRY MONK

monks and ordered them, “You must bow down to the Brahmins.” The Jains
told him, “O King! Your order is unjust For they are householders and we are
monks; it is we who are worthy to receive honour from them.” Dahada said, “If
you do not bow down to them, then I shall cut off your heads.” The Jain monks
asked for a respite of seven days. The king granted their request. It just so
happened that at that very moment a disciple of Aryakhapata, the teacher named
Mahendra, arrived there from Bhrgupura. The Jain monks told him of their
troubles. He reassured them. The next morning Mahendra took with him two
tree branches, one red and one white, and went to see Dahada. This was the
morning of the eighth day. The king said, “Call the Svetambara monks so that
they may bow down to the Brahmins.” They were summoned; they stood before
him, in a neat row, straight and tall. Mahendra waved the red stick and said to
the king, “Shall we bow down to the Brahmins starting from this end of the
row, or from that end of the row?” And at the very moment that he uttered these
words the heads of the Brahmins fell off like so many ripe palm fruits and
rolled on the ground. Seeing this the king was struck with terror and he began
to try to win over Mahendra with honeyed words. He said, “I shall never again
show disrespect to these monks.” At this Mahendra recited the following verse:

“Who would touch the thick and luxurious mane of the roaring lion with his
bare hand? Who would scratch his very own eyes with the sharp blade of his
sword? Who would tty to steal the jewel that the King of Cobras wears in his
hooded crown? That is what the person who would dare treat with contempt the
worthy monks of the ^vetambara persuasion indeed does try to do.”

The king, even more terrified now of the power of the Doctrine, threw
himself at Mahendra's feet. At that Mahendra waved his white stick in both
directions. The heads of the Brahmins were back on their shoulders. The king
and all the Brahmins came to accept the true doctrine. In this way the cause of
the Jain Faith was greatly furthered. Even Bhuvana then left the Buddhists and
returned to his own teacher. The teacher forgave him. The teacher then showed
him much respect. After this Bhuvana became good, humble, pious and learned.
Aryakhapata installed Bhuvana as his own successor and leader of the communi¬
ty of monks and fasting to death he went to Heaven.

Harsakavi, from the PrabandhakoSa, pp.54-58.

In the East, in the city of Varanasi, Govindacandra was king. He had plucked
the blossoms of virginity from seven hundred and fifty young maidens in his
harem, enjoying as it were their new fragrant pollen and freshly coursing sap
His son was Jayantacandra. The father, giving the kingdom to the son, devoted
himself to religious austerities and conquered the next world. Jayantacandra
conquered this earth that measured a full seven hundred leagues. His son was
Meghacandra, who with his loud and imposing voice that was like the roar of a
lion could have destroyed even a pride of lions, to say nothing of what he could
have done to a herd of elephants in rut, blinded by their condition. And because

JAIN BIOGRAPHIES

when the king was marching with his army, his soldiers were not satisfied with
any water other than that of the holy Ganges and Yamuna, the king secured both
those rivers. And they became his walking canes as he marched through the
lands; and so people called him the “Lame King.” And the River Gomatl, like
an obedient servant that puts armour on the horses to prepare them for battle,
overran the lands of his foes as if on a military rout and caused them to tremble
in fear, leaving the king with no need to lift a finger.

That king had many learned men at his court. One of them was a Brahman
named Hira. He had a son, an Emperor Among All The Wise Men, Sn Harsa.
At the time when these events happened he was still a boy. Sn Hira was beaten
in debate by one of the scholars in the king's court, in front of the king, and he
was silenced in shame. He was so humiliated that he felt as if he had slipped in
a pool of mire from which he could never climb out. He bore undying hatred for
the man who had defeated him. On his death bed he said to Harsa, “Son! I was
cruelly defeated by that man, a court poet, in the very presence of the king. That
is the source of all my grief. If you are truly my son then you will defeat him
in debate in the court of the king.” Sn Harsa said, “I promise you I shall.”

Hira went to heaven. And Sri Harsa, entrusting the responsibility of
supporting his family to some relatives, went to foreign lands, and studying
under many different teachers soon became master of all the sciences, a brilliant
scholar of logic, poetics, music, mathematics, astronomy, gemology, spells and
grammar, among other subjects, and capable of commanding much learning at
will. For one year he practiced a spell called the “Wishing Gem Spell,” which
his teacher had given him, there on the h anks of the Ganges, without wavering
for single moment The Goddess Tripura appeared to him in person. She granted
him a number of boons including the ability to command her as he pleased.

From that time on he began to wander from the court of one king to the court
of another He would offer a host of arguments, but they were all phrased in
such an unusual way that no one present could understand them. This time,
oppressed by the fact that he had too much wisdom that was beyond the range
of the understanding of ordinary mortals, he summoned the Goddess of Learning
to him once more and said to her, “Mother! This time my excessive learning has
turned out to be a disadvantage for me. Make me capable of being understood
by others.” At this the Goddess said, “If that is what you want, then, at mid¬
night smear yogurt on your wet head and then go to sleep. You will be made
somewhat dull-witted by the phlegm that is produced in this way.” He did
exactly as she said. Now people could understand what he said. He composed
more than a hundred works including the Khandana.

Having accomplished what he set out to accomplish, he returned to KaSl. He
stayed just outside the city. He informed Jayantacandra, “I have completed my
studies and am back now.” The king, who was ever partial to the virtuous, along
with the court scholar, who had once defeated Hira, and an entourage made up
of members of the four castes went to the outskirts of the city. He greeted Sn

THE CLE VER ADULTERESS AND THE HUNGRY MONK

Haisa with respect 6x1 Haisa responded by greeting the members of the king's
entourage as was fitting, but he praised the king with these words:

“Young women everywhere! Do not cast lustful eyes on this king, just
because he is the son of one Govinda, as the God Love was the son of another
Govinda, and do not be drawn by his handsome good looks. For if the God of
Love makes women into weapons in his conquest of the world, this one too
plays tricks with the sexes, turning men into women by depriving them of their
manly courage.”

And he explained the complicated puns in the verse in a loud voice. The
courtiers and the king were all pleased. But when he saw among them the court
scholar who was his father’s sworn enemy, then with brow furrowed in anger, he
said,

“Whether it is poetry that I am composing, soft and delicate, or philosophy,
with tightly pulled knots and twists, the Goddess of Learning dances at my side.
Whether they lie on a bed covered with the softest quilt or on the earth strewn
with grass, if the man should please them then women take their pleasure just
the same.”

Hearing these words the scholar said, “My Lord! Lord of all Philosophers and
Scholars, Master of the Goddess of Learning! There is no one who is your
equal, no one who surpasses you! For true it is that they say,

‘There are many ferocious creatures in the jungle, who boast of courage and
strength; but we single out for praise only the lion, who in his might is greatest
of all. For at the sound of his haughty roar herds of boar give up their rambles,
elephants maddened in rut stand humbled, wild hunters cease their quarrels and
buffalo leave behind their sport.”

When he heard these words Sri Harsa seemed almost mollified. The king
said, “You have risen to the occasion.” He was addressing these words to the
enemy of Sri Hlra. The Lord of the Earth commanded the two men to embrace
each other. He led Sri Haisa to his palace with great fanfare, welcomed him
with appropriate ceremony and then sent him home. He gave him a lakh of gold
pieces.

One day, relaxed and without a care in the world, the king happily said to Sri
Harsa, “O Lord of Poets! O King of Philosophers! Write some jewel of a work.”
And so he came to write the great poem Naisadha , which was filled with the
most subtle poetic flavor and laden with rich bidden and concealed meaning. He
showed it to the king, who said, “This is absolutely magnificent Now you must
go to Kashmir. Show it to the learned men there and place it in the hands of the
Goddess of Learning. For the Goddess of Learning is present in the temple there
in real physical form. She throws away, like so much rubbish, a bad book that
is placed in her hand, while she accepts a great work, shaking her head in
approval, and uttering the words, ‘Well-done!’ Flowers fall from on high.

158

JAIN BIOGRAPHIES

Harsa ^0 with him ah sorts of things for the journey that be had
ob^hStaugh tta generosity of the tog, went to Kashmir He placed to
So^to the h L of the Goddess Sarasvafi. She threw >t far away. Sn Ha^a
said. “Ate you now so old that yon have lost your wits and so throw away my
sa *i , " anv ordinary work?" Bharat! said, "Hey! Revealer of other

people's dark secrets! Do you not tetnember how in the eleventh chapter m verse

Sll ‘Tte Gaidess who sanctifies by her presence the left side of the four-armed
Oc^r^once more .t dignified and beautiful young womam
saying 'Show favour on all good qualities by taking the hand of this man, who
bears an unsheathed sword in his palm.

And by telling the world that I am the wife of Vrsnu, have you not sulhed
toever my reputation as a virgin? That is why I threw your book away.

Wh J tupphaut. 13 a^deceiver, an illness, death and someone who reveals another
person’s weaknesses, these five would bring distress even to the mind o

'"Hearing these words of the Goddess of Speech, Sri Harsa said, “Then why
dSbW« for your husband in one of his incamatrons? Even toe
ourlnas know you as toe wife of Vrsnu. Why should you be angry if I have told
toe truth? And has anger ever freed a person from scandal. ai ui
nicked up toe book herself and held it tightly in her hand. And toe book was
highly pLed by the scholars who wem members of the king s

Srt Han. told all the local scholars, “Show my book to your tong, Madtarya-
dl a inner to King Jayantacandra saying The work to,P-**

,» t>... even though he told them this and they knew that the book

"accS rtddnss Bt*ati, they did n«send£

mlt d KT X-jrJAtSTSS - *3L-

him for the journey. He sold the livestock he had with bin.

a few of his servants. One night in secret he recited a ^

a small temple that was right on the edge of a nver bank. Two saucy servant

girls from wo different households were down at toe nver

over which one of them had toe right to draw water fiat.They

others' skulls in with their water pots. They each

the court of toe king to be settled. The king searched for a whmess to to

quarrel. He asked them, “Was there anyone who saw yoor

“There was a Brahmin there, intent on his sacred devotions. The kings m

W ^ri Harsa was brought to toe king and asked which of those two women was
4 -OHS- Hama said to Srmstoit, 1

not know what these two said »-od^n then'

is what sounds they made.” The long sard. Tell us. Ann ue

159

the clever adulteress and the hungry monk

everything they said, in the exact order in which they said it, word after word
hundreds of words. Tire king was amazed. “What 4dom ^ou havd X^

riahT^’t h t hC d6Clded for hunself which of the servant girls was

right and to the best of his abilities he chastened the one and rewarded other
and sent them on their way.

Tlren he spoke to Sri Harsa, “Who are you, O Crest Jewel Among the Wise?”
Sn Harsa told him his whole story. “O King! I have endured much misery in
your city on account of the wickedness of the learned men here.” The king who
knew wen their relative merits, summoned ah the local scholars and s^ to

■ ’ dlSgu , St me ’ y0u fools! Do y°u mean to say you feel no affection for
a jewel such as this man? True it is, what they say:

Tt is better to jump into a blazing fire than to show even the slightest
jealousy towards a person who has special qualities. S

be downed ^ T StatC WhiCh “ bey ° nd ^ qualities > for eveD noble men can
be downcast in the presence of someone of special qualities; just as it is better

gJZ±’° SSOmS “ thQn natUral StatC> f ° r fl0WCrc wilJ «*e strung in a

Sj® I ^. ,bat you are an a bunch of scoundrels. Go now, and each of you
te this great man to your homes and show him due honour.” At this Sri

■HiirSti S31G,

“ What woman can steal the heart of a lad the way she can a young man who

wiS* hV° Ve H f my WOTdS ’ ^ ** ***■ °f immortaUty, stir toe hfarts of toe
mse, what need I taste the flattery of men who lack toe very sense to appreciate

hn ^ d ^ *° Se SCh0l f were dee P ly shamed. They invited Sri Harsa into their

ktoTaftt D0Ur ’ W ° n h™ 0ver ' md I* 1 ™ had ^ honored by toe

king, after which, those wise men sent Sn Harsa back to KS&.

nIfl He metJayantacandra. He told him aU that had befaUen him. The king was
pleased. The poem Naisadha became very popular.

Whfle aU of this was going on, Jayantacandra's chief minister named

I riTefT WeDt t0 ^ G1 ° riOUS dty ° f AaaMa P attan a. There on the banks of
washL IT ? SWa ™ 5 beCS aUghting on a cloth toat a washerman was

“Sh^wL ihf ^ 2 u fl0Wet Suiprised > he said t0 tot washerman,
that X ** woman to whom this garment belongs.” The minister had decided

Si hL h 156 3 SpeaaI “ of woman - Thai night the washerman took him
with him when he went to return the garment and showed him its owner a

woman named Suhavadevi, who was the widow of a weaver and still in the ton

ST 6 °h h ? y ° Uth ‘ He S ° Ugbt P ermissi0D t0 tak e b er from toe King Kumara-
pala, and this granted, he took her back to KasI with him, stopping along toe

way to make a pilgrimage to toe holy temple at Somanatoa. He gave toat lovdy
woman to Jayamacandra for his pleasun. She was known as ShhavaSw tS
because she was so proud and so clever people also came to call her “Kalabha-

160

JAIN BIOGRAPHIES

rati,” “toe Goddess of Wisdom for all toe Arts.” And they called Sri Harsa
“Narabharati,” “the Goddess of Wisdom in Masculine Form.” Now she was so
given to jealousy toat she could not bear to hear him called by this title.

One day she summoned Sri Harsa with great deference. She said, “Who are
you?” He said, “I am toe Omniscient One, Knower of all toe Arts.” The queen
said, “In toat case make me a pair of shoes.” If you ask what her intention was,
it was this. Should he say, “I do not know how,” because he is a Brahmin and
Brahmins cannot touch leather, well then he would have shown that there is
something he does not know. Sri Harsa thus said yes to her. He went home.
The next morning, red-eyed from all toe work he had done to turn out slippers
from tree bark, he summoned his mistress, remaining at a respectful distance
from her. He then had her put toe slippers on, following exactly toe custom of
shoe-makers, saying these words, “Anoint me, I am your shoe-maker.” And
telling toe king of her wickedness, wearied and distressed, he abandoned toe
world to become a monk on toe banks of toe Ganges.

And toat Suhavadevi, toe real master of toe realm, gave birth to a son. He in
turn gradually became a young man. He was determined but given to wicked
ways. And toat king had a minister named Vidyadhara. He was known as a
second Yudhisthira on account of the fact toat he fed eight thousand and eight
hundred Brahmins through toe power of a touchstone which was famous for
turning all base metals into gold, and which he had received as a boon from toe
God Vinayaka, The Wish- Granting Jewel. He also had a mind as sharp as toe
pointed tip of a blade of grass. The king asked him, ‘To which of toe princes
shall I give my kingdom?” He said, “Give it to Meghacandra, who is of a
distinguished lineage, and not to toe son of your concubine.” But Suhavadevi
worked her magic on toe king and he was about to give the kingdom to her son.
Thus there arose ill feeling between toe king and his minister.

Somehow toe minister was able to persuade toe king to ignore toe queen
Suhavadevi’s words and give toe kingdom to Meghacandra. The queen was
furious. Because she had abundant wealth at her disposal and because she was
always free to come and go as she pleased, she was able to send some of her
trusted and loyal servants to toe Muslim overlord of TaksaSila and to convince
him by giving him lakhs and crores of gold at every step of toe way to come
down and destroy Ka£I. He came. But Vidyadhara came to know of her plans
through his spies. He told toe king. The king, totally deluded by all her sorcery,
said, “She is my beloved wife; she would never rise against her husband like
toat.” But toe minister said, “Lord! The Sakha king has already reached this
point toat I show you here on toe map in his journey.” He was sent away by toe
king and went home. He thought to himself,

“First of all toe king is deluded and toe queen is very strong. She has
followers everywhere and will stop at nothing. If I can die before my master,
then I shall count myself among toe lucky.”

161

the clever adulteress and the hungry monk

Early in the morning the minister left his own home. As he was going along
e road he came upon an oil cake and wanted to eat it As he went ahead a bit
noticed a cracked cake made of lentils and suddenly felt like eating it Aware

wem m'theT f “** ** dayS of good fortune were numbered, he
went to the king and announced to him, “My Lord! I shall plunge into the

Ganges and drown myself, if you so command me. The king said, “If you die

en at last I can live in peace. You will stop giving me a headache with all

your useless prattle.” The minister was despondent. For he thought of what they

“When a man does not heed words said for his own benefit; when he acts
unjustly; when he displays hatred towards those who love him and shows
toespect towards his elders and betters, these are surely the fore-signs of his

He knew that the king’s death was near. Taking leave of the king he returned

Possessions to the Brahmins, disgusted with worldly
existence, he w^ked into the water of the Ganges and said to his family priest
Accept my gift.” The Brahmin held out his hand. He gave to to £
touchstone. The Brahmin said, “What kind of a gift is this? You give me a

took^e^h’ he ,?™ * ^ **“ * 1116 Goddess of * e Rivfr Ganges
the stone herself. The minister sank into the water and died. The king had

no one to help him. The Sultan came. Tire city was filled with headless ojses

Rom hL ° De 3t0P ^ ^ ^ “** Went out *> meet to in ££

From his own retinue rose up eight thousand four hundred cries, but the king

he^d not a one of them. He took his leave of those who stood by to S

ets" Twi CaD ** hCaid ° Ver * e S0Und 0f ^ bows ofthe unbeliev-

^ kmg l0 f he3It No one ever ^ew if he was slain, fled or died. The
city was overrun by the Muslims.

Madanaklrti, from the Prabandhako&a, pp. 64-66.
to Ujjayin dwelt the Digambara Vi^alakTrti. He had a disciple named

^ thiS ^ Madanakirt1 ’ having defeated 311 to rivals in debate in
three directions, the East, West, and North, and having obtained the
honorific title, “Crest Jewel among all the Philosophers,” had come back to
jjayin, which was graced by the presence of his teacher, and there he had
humbly submitted himself to Walakfiti. Madanaklrti had become famous
everywhere, and everywhere people talked of to. He boasted to his teacher and
his teacher was amused. Then after a few days Madanaklrti said to his teacher

° ne ' 1 want t0 defeat in debate the philosophers in the South’
Please, let me go to the South.” The teacher said, “My child! Do not go to the

shaken from Ms ** ^ pleaSUreS ‘ No monk could go there and not be

shaken from his vows, no matter how great an ascetic he might be.” Madana-

kirtt was puffed up with pride in his own learning and so he ignored these

words of his teacher. And he set out with a host of disciples, carrying with him

162

JAIN BIOGRAPHIES

a net, spade and ladder, to seek out any possible rivals in the seas, on earth and
in heaven. After he had first crushed all the philosophers in Maharash tra,
Madanaklrti finally arrived in Kamatak.

There in the city Vijayapura he sought an audience with the king . Formally
ushered into the royal assembly hall by the door-keeper, Madanaklrti saw the
King Kuntibhoja seated amongst all his courtiers. Now this king was himself
learned in the Three Vedas and he was eager for the company of other learned
men. Madanaklrti praised the king with these verses:

“Lord, how can we tell which one is the snake Sesa or which are the stars?
How can we know which is the milk ocean and which is the moon; which is a
jasmine blossom and which is a lump of camphor; what is a hail stone and what
is mother of pearl? How can we find the Himalaya mountains, when everywhere
is made shining white by your fame, which shimmers like so many drops of
molten mercury, heated to the boiling point by the blazing flames of your
military prowess, which leap and sputter from your valiant and prideful strong
arms!”

“Your fame, O Kaikata, Kuntibhoja, plunges deep into the heavenly river, the
Ganges; encircling the Guardians of the Quarters and looking like a blazing ball
of light, it traverses the seven oceans, and as if to proclaim to all and sundry
that it belongs like a faithful wife to you and you alone, it touches the world of
Visnu on high, and reaches below into the netherworld to stroke the many crests
of the snake 3esa who supports the universe.”

The king was charmed with his words. The Digambara was given lodgings
near the royal palace. The king commanded him, “Write a book that tells of the
deeds of my forebearers.” Madanaklrti said to the king, “My Lord, I can
compose five hundred verses in a day, but I cannot write them down that fast.
Give me a scribe to assist me.” The king said, “My daughter, whose name is
Madanamanjari, will sit behind a curtain hidden from your sight and write down
your verses for you.”

The Digambara began to compose the work. The princess wrote down five
hundred verses each day. And so passed a few days.

One day the princess heard Madanaklrti's voice, which was sweet like the
voice of a warbler in springtime, and she thought, “He must be as handsome as
his voice is beautiful. But how can I see him from behind this curtain? I must
think of something. I know, I shall have the cooks put too much salt into his
food.” Now Madanaklrti also wanted to see the princess, who was so learned
and who also had such a sweet voice. When he found his food too salty, the
Digambara said, “How this makes me shiver!” The princess replied, “A cold
wind blows no good!” And with their coquettish banter back and forth and their
clever puns and jibes, both pushed back first the curtain of respectful distance
demanded by convention that had kept them apart, and then, the real curtain of
cloth that divided them from each other. They beheld each other's divine beauty.
At once the Digambara said.

163

THE CLEVER ADULTERESS AND THE HUNGRY MONK

d ° es ** 1 , otus cree P er s Pe°d its life, if it has never beheld the orb of
the moon with its delicious cooling beams.”

And the princess, for her part, replied,

moo °’ t ° o ' rises to ^ if *' ixs mt awaken ^ ioms cn *p“

“ ““ sajd "? *“ s ■ "0* many arrows of love strike fast and furious
once loveis have enjoyed the fiist pleasurable glimpse of each other”; so these
two gave up their virginity for passionate love-making.

the P 2 e f ™f n !° ^ T u S b °° k W3S DOt Passing very fast. One evening
n tf ^°° k 31 ** WOlk - m y° u d0 so little today?” All thf
Digamb^a had written there were two or three verses of quite poor quality

TuSeZ T“ 10 ^ ago lladete S£

somTnn. h ? V6r reClte my W0± 211(1 tove ^ written down by

someone who was not learned. Now your daughter did not understand this

section very well. And so it took some time. That is why the book is not
progressing so fast.” The king thought to himself,

“This sounds like a sorry excuse to me. I shall have to take a good look and
see just what those two are doing together.”

One day, as soon as the sun came up, the king went alone in disguise to the
room where they were wont to work and hid behind one of the Walloons
At that very moment the Digambara said these words to the princess, words that
a lover would say to his angry mistress:

“O you, with your lovely eyebrows! Since you became angry with me I have

noTfoucSr 8, I fi CanDOt J? ear even 10 raenti0D a word about women and I have
nottouched my fine perfumes and vials of fragrant incense. O angry one be

angry no more. I throw myself at your feet Have mercy on me no^7 Without
you, my beloved, the world is a cold and joyless place for me!”

When he heard this poem, the king was sure that the two were behaving
wantonly and he crept silently from that room. The Lord of the Earth returned

* r e n mMy FUn0US ’ he Summoned *** Digambara to him at once,
en the Digambara got there, the king said to him, “O scholar! What is this
new verse I heard you recite, the one that starts off, ‘O lovely one! Since you

STT W1 , mC ’ 1 haVC St0pped eatin g ? ’” Tte Digambara reflected, “The
g has definitely seen me. I have been caught red-handed. Never mind. I still

™rr *5 SOm t Way 0r an0ther -” *“* he toought of all sorts of things
and, finally, he said to the king, “My Lord! For the last two days my eye hL

been hurting me terribly. I was addressing my eye with this verse trying
somehow to make it stop tormenting me.” And with those as opening’well
that Digambara, undaunted, went on and on like this, explammg away his’
xtraordinary behaviour. The king was secretly delighted by Madanakirti's

rakT SpeCCh ’ bUt he W3S Stm over tos unpardonable offense. And so

8 ° ne eyebrow m 311 expression of his fury, he called to his servants "Tie

164

JAIN BIOGRAPHIES

this fellow up! And kill him for his criminal acts.” Madanaklrti was bound by
the king’s men.

Having heard what had happened, the princess grabbed a knife and rushed
into the assembly hall with thirty-two of her friends who were similarly armed.
She stood right before the king and said,

“If you release my beloved, then all will be fine. If you do not release him,
then you will be guilty of thirty-four murders. One will be the murder of the
Digambara and the others will be the murder of these thirty-three young
women.” At that point the king's ministers advised him,

“My Lord, you yourself brought these two together. And the presence of a
woman for a young man is the springtime shower that makes the tree of love
blossom in all its fiillness. Who is to blame for what has happened? For what
they say is true:

‘The glances of women, even in a painting, rob the minds of those who see
them; what chance does a man have before the throbbing glances of a live
woman, with all her amorous games?’

Show mercy and release the Digambara. And give your daughter to him.” He
listened to their words, released the Digambara and made his daughter the
Digambara's wife. And the Digambara was given a share of the kingdom. He
gave over to his father-in-law whatever riches he acquired in conquest.
Abandoning his religious vows, he enjoyed worldly pleasures.

From Ujjayin, his teacher ViSalaklrti heard all these things that had happened
to Madanaklrti. And he thought, “How mighty is the power of wealth, youth,
and the company of bad friends; for through these things even a man like
Madanaklrti, faithful to his monastic vows, learned, a fine philosopher, and
adept in spiritual exercises, has stumbled onto a false road that can lead only to
the most terrible rebirths in the next life. Alas, alas!

‘The mind is beset by some strange distortion, rife with all the many
delusions that arise upon the destruction of right discrimination; unknowable,
never even experienced before in any other birth, this strange process at once is
like ice to the warmth of wisdom within and causes terrible burning pain.’”

Thinking such things, he sent four of his most skilled disciples in order to
bring Madanaklrti back to his senses. When they got there they said to him,

“‘O wise one! Turn away from die momentary pleasure of the company of a
woman, a pleasure that will soon vanish. Seek the company of the damsels
Compassion, Wisdom, and Friendliness. For in hell no firm breasts adorned with
pearl necklaces will save you, nor any woman's thighs with jangling girdle bring
you solace.’ Your teacher recalls you to your senses with words like these.
Accept his instruction. Do not be deluded.”

Shameless, Madanaklrti wrote down some verses for his teacher on a piece
of paper and told them to deliver them. They went back there. The teacher read
the verses:

165

THE CLEVER ADULTERESS AND THE HUNGRY MONK

JAIN BIOGRAPHIES

“Logic can be twisted to prove anything you want. The scriptures are all
different. There is no teacher whose words can be accepted as the absolute truth.
They say that the real truth is hidden in a secret place. The true path is that one
followed by every man.”

“Seeing my beloved is the only divine sight I need. You may call your
philosophy divine sight, but who needs it, when even the man with lust and sin
can feel such bliss from the sight of the woman he loves.”

“The man who has passionately and forcibly kissed his angry mistress, while
she was biting her tender sprout-like lips in rage and furiously shaking her
fingers at him, while her eyebrows danced up and down as she shouted, ‘Let go
of me, you good-for-nothing! Let go of me!,’ and her eyes were clouded from
the steam of her own breaths that escaped, despite everything, from the passion
of die moment, such a man has truly tasted the nectar of immortality. Seeking
this divine drink, the Gods were silly, indeed, to have gone to such fuss to chum
the ocean.”

When he read these verses and others similar to them, the teacher was silent.
As for Madanaklrti, he had a very good time for himself indeed.

Mallavadin, from the Prabandhakoto, pp. 21-24.

“Having bowed down humbly to Glorious Indrabhuti, I now begin the tale of
the deeds of Glorious Mallavadin, Lord of Monks, Crest Jewel Amongst Those
Who Furthered the Cause of the Faith.”

There is in the Kingdom of Gujarat a large and prosperous city called Kheta.
There dwelt the Brahmin named Devaditya who knew all the Vedas and had
penetrated their secrets. His daughter, who was named Subhaga, had been
widowed as a child. She obtained a magic spell to summon the Sun God from
some holy man to whom she was devoted. And the Sun God, called to her by
the power of that spell, made love to her. Not long after she enjoyed his touch
she found herself pregnant. Although it is certainly true that a woman cannot be
made pregnant by a God who bears a body that has been supematurally created
for temporary purposes, there was nothing untoward in this case, for the God
had a real physical body from which the woman received his semen.

Her father, seeing that her cheeks had taken on a particular pallor and that her
body had become weak, asked her, “My child, how could you have been so
shameless and disgraceful?” She answered him, “Father, I did not act out of rash
impulse or lust. I had no choice at all in the matter, I summoned the Sun God
to my side with the power of my magic spell and this is what he left me with,
a precious trust to guard and watch over.”

But even though this was what his daughter told him, Devaditya was
despondent over her wicked deed, and he sent his daughter away to the city of
VallabhT with only a servant to accompany her.

When her time came she gave birth to a son, who was radiantly beauttM, and
to a daughter. And she dwelt there for a long time, living off the money that her
father had provided for her. And those two children gradually grew up, splendid
both of them like the newly risen sun. When eight years had flown by, hke toe
twinkling of an eye, they were boto entrusted to toe care of a teacber J^ ,

to instruct them. Now it happened that toe school children chanced^o quarnft
with toe boy, and they taunted him, saying that he had no father. The child
grieved by their remark and he asked his own mother, “Mother, is it really ttue
toat I have no fatoer, just as everyone says?” The mother snapped back. How
should I know? Now stop pestering me with your questions.

Even more grieved at this, toe child, possessed of great manliness and
courage, determined to put an end to his own life, if not by poison toenby some
other means. The Sun God appeared to him in person and said, Cinid, I am
X father. I promise you that I shall take away toe life of anyone who insults
you.” And with those words he gave a small pebble to the c ^,insffuctmg tom,
“Whosoever does you any harm you shaft strike with this pebble. And he shall

die instantly, I swear to you.”

Armed with this weapon, a tiny pebble, the child, who was already strong,
became even stronger, he killed each and every school mate who teased or
taunted him in any way. But toe king of toe city of Vallabhi heard about toe
murder of toe school children, and furious, he ordered the citizens to bring to
boy before him. He said to him, “Hey! Heartless and cruel boy! Why do you
kill these young children?” The boy replied, “I can kill not only these children,
but kings as well.” And as he spoke these words he struck the kmg wjto tos
pebble. S He became himself toe mighty ruler in the empire that had once
belonged to toe king who thus met his end.

Known as “Siladitya,” “The One Who Was Given a Stone by toe Sun Goto
he was like toe sun in the kingdom of Saurashtra. And be received a tovme
chariot from the Sun God toat was capable of crushing the realms of all

He gave bis own sister in marriage to the king of Btoguksetra. She gave birth
to a son of divine radiance, possessed of all toe marvelous signs of a great man.
And Silkditya restored toe Jain temples on Mount Satrufijaya, joining toe ranks
of such famous lay men as King Srenika.

Now one day some Buddhists, puffed up with pride for their skills in toe
science of logic and debate, came to toat city and said to Siladitya, T^ere are
“LSmbaras here in your realm. Ht us decide-- if theyc® defcatus
in debate, then they shall five here in peace, but if we defeat therfi, then to y
must go elsewhere.” And as fate would have it, toe Svetambaras were all
defeated in debate by those Buddhists, and they all sought refuge m other lands,
waiting for toe right moment to reclaim their lost position. King Siladrtya
became a great devotee of the Buddhists and showed them much honour, and

167

166

the clever adulteress and the hungry monk

tiiey worshipped the image of Rsabhanatha at Satrunjaya, considering it to be an
image of their Buddha.

In the meantime Siladitya's sister had lost all interest in the world after the
death of her husband and had become a Jain nun under the guidance of
Susthitacarya. She also had her eight year old son ordained as a monk and had
him taught some of the rules that govern the correct behaviour of a monk. Now
one day the child, who was easily roused to anger, asked his mother, “Why is
our community so small? Was it always small like this?” And with tears in her
eyes she told him, “How shall I answer you, when I am so much to blame? At
one time the Glorious community of Svetambara Jains prospered in every city
m toe realm. But, because for a long time there has been no great monk to
further the cause of the Faith, our enemies have won over King Siladitya, your
own uncle and my brother. The holy place Satrunjaya, which is celebrated as the
cause of final release, without the Svetambaras to guard it, has been overrun by
the Buddhists, as if by a host of goblins and ghosts. The Svetambaras, all living
now outside this realm, somehow bide their time, unable to cany on their duties
bereft of their former pride and strength. “

When he heard this, the child became furious at the Buddhist aggressors and
he made this vow in a voice as loud as a thundering rain cloud at the opening
of the monsoon season, “If I do not uproot those Buddhists, like so many trees
chnging to the nver’s bank, then may I be tainted with the heinous sin of killing
the Omniscient One.” And with those words the child took leave of his mother
an raging like the fire at the end of the universe, he went to Mount Malla and
practiced the most extreme and severe austerities. He broke his fast with food

^ gged from a nearb y village. In a few days the Protecting Goddess of
trie Fanh came to know of his austerities, and she spoke to him from the sky
What are sweet?,” she asked. And the child, his eyes fixed upon the heavens,
answered her from his own recent experience, “The coarsest of grains.” Six
months later she asked him again from the sky, “With what?” And that child-
sage, for his part, replied, “With fine ghee and brown sugar.” She knew then
from the remarkable strength of memory that he displayed, that he was worthy
and so the Protecting Goddess appeared to him in person and said, “Son' May
you destroy those who do not share your Faith. Noble One! Take this text of
logic, the Nayacakra. Words will never fail you; they will be the infallible

advance 1 ”^ ** ° f wicked ^g^nts that your opponents

Ihe child-sage set that book down on the ground; on such an occasion it is
not hard to make a careless mistake, particularly when a person is so young and
under the sway of youthful fancies. Enraged, the Protecting Goddess told him,
Because you have shown such disrespect to the Faith, I shall never appear to
you in person again, although I shall always be by your side.”

Mallavadin, having obtained that book, was even more radiant and resplendent
than before, just as Arjuna, the son of Pandu, was after he had obtained the

168

JAIN BIOGRAPHIES

magic weapon from Siva. He returned to the port of Vallabhi, the jewel of the
kingdom of Surashtra, and, blazing fiercely like the sun at the end of the world,
he spoke to Siladitya, “The world has been devoured by the Buddhists to no
good end. Here I am to fight them, ever vigilant, Mallavadin, your very own
nephew, daughter of your sister.” In the presence of King Siladitya, that chief of
debaters debated with the eloquent Buddhist master, with mighty and terrible
arguments, loud and forcefully delivered. And when Mallavadin, invincible and
terrible to encounter, backed by the might of the Nayacakra, fired volley after
volley of clever inferences for six long months, that Lord of the Buddhists knew
in his heart that all was lost.

On the last night of that debate, which had gone on now six months, as day
began to break, the Buddhist took one of his own logic texts from his library
and began to read a little. His mind was so injured by blows of worry that he
could not make out a thing he read; that Buddhist thought, “On the mom, I shall
be completely defeated, shorn of any vestige of glory and respect. That spark of
a Svetambara indeed has a different kind of flare, a powerful fire that I have
never seen before. The Buddhists, who have enjoyed power and prestige in the
empire, will surely be expelled from the kingdom. How true it is, what they say,
‘Lucky are those who do not see their country destroyed, their family ruined,
their wife in another's hands, and their beloved friends in dire straits.’”

And at that moment his heart broke from the pressure of all his sufferings.
The next morning when the king's men came to fetch him, his poor disciples
would not open the door at first, saying, “Our teacher is not well today. He
won't be able to come to the king's assembly hall.” When they went back to the
assembly hall and Malla heard their report, he was delighted. He said to
Siladitya, “That Lord of the Buddhists has died of grief.” 3iladitya went to the
Buddhist's lodgings in person and he saw him, dead like that. He expelled all the
Buddhists from bis kingdom, for no one cares much for the man who has fallen
from grace. He made the master Mallavadin, who was the Lord of the Goddess
of Speech, his teacher, and the king then recalled from abroad all the Svetam-
bara sages. The king returned to the control of the &vetambaras the Lord of the
Jin as, who has broken out of the cage of worldly existence, and organized a
pilgrimage to the holy place of Satrunjaya.

Now some time later there was a merchant in that city who was named
Rahka. A wandering ascetic entrusted a vial of magic elixir to him to keep for
him while he was on a pilgrimage. When he saw that base metal turned to gold
at the touch of a drop of the elixir, the merchant moved his shop elsewhere and
by cheating the wandering ascetic Rahka became a very rich man. His daughter
and the daughter of the king became close friends. One day the king's daughter
noticed a bracelet on Rarika's daughter's arm. It was gold and studded with
divine jewels. She asked her for the bracelet When Rahka would not give it up,
the king himself demanded that Rahka hand the bracelet over to the princess.
And just because of this one act, which made him so jealous of the king's

169

THE CLEVER ADULTERESS AND THE HUNGRY MONK

power, Rafika led an army of barbarians into the kingdom. The city Vallabhl
was destroyed and everything was wrecked. Siladitya was brought to ruin by
that merchant with all his great wealth. All the Saka soldiers, who haH been
tempted with money and brought there by the merchant and thrown into battle,
eventually succumbed to thirst; the terrible havoc that they wrought was finally
stilled.

Five hundred and seventy three years into the Vikrama era occurred this sack
of Vallabhl. The wise men, who could see into the future, deserted the city
before it even fell. The images in the Jain temples flew through the sky to settle
in other lands. For in cases such as this, images, guided by their superintending
deities, can indeed move. And the great sage Mallavadin, who had foreseen what
would happen, along with his followers went to the city Pancasara. He became
the leader of the community in those holy places that were under the control of
the monks of the Nagendra gaccha. His group wielded authority even in the holy
place, the Glorious Stambhana.

“O Good Men, who are destined for release! Hear this account of the deeds
of Glorious Mallavadin, pure and uplifting in that it tells of the spread of the
glory of the Jain Faith, and do you yourselves further enhance the cause of the
Faith with such wonderful gifts as you may possess, like poetic talent and fine
speech!”

Mallavadin, ( Akhyanakamanikoia , pages 172-174).

In the city of Bharuyaccha, which was like the ocean with its store of rich
gems, like a vast and spreading forest with lush undergrowth in its seemingly
endless extent, and like the very abode of the Gods with flowering coral trees in
all its splendour and prosperity, there lived a Jain sage, Jinananda by name. And
there lived in this city a Buddhist monk, too, who was called Buddhananda. The
two of them engaged in a debate in the presence of the king. They had agreed
as the condition of their debate that the loser must leave the city with his
followers. And as soon as they set these terms, they began straightaway to
debate with each other. Now fate would have it that the Lord of the Jain Monks
was defeated by the Buddhist, and with the entire Jain community he left that
city and went to the town of Vallabhl. The sister of that Jain monk, Dullaha-
devT, was ordained as a Jain nun and with her three sons were made monks.
Their names were Ajiyajasa, Jakkha and Malla, and they were all pure and
sincere. All three of them soon mastered all the Jain scriptures, particularly
Malla, with the exception of the entire Nayacakka, The Wheel of Reasoning,
which belonged to a class of the sacred texts that had in part been lost in
antiquity and whose few remaining works were carefully protected. The text
consisted of twelve sections that were like the spokes of a wheel and it had been
rescued from the lost ancient works. Whoever studied the text was supposed to
worship the Jina at the beginning and end of each stanza; not to do so meant

JAIN BIOGRAPHIES

certain disaster for the entire Jain community, whether the text was being
expounded to a group or simply read by a single monk.

The Jain monk gave this nun his box containing the sacred texts and one day,
when he had to go elsewhere, he said to Malla, “You must not try to read this
book, the Nayacakka." With these words he departed. Now it so happened that
the nun also went out to do something or other. Malla, curious to know what
was in that book, took it out and opened it He took the first page in his hand
and began to read aloud its first verse in a sweet voice, a verse that stood as
proof for the entire teachings of the Jain faith. He read, “All teachings other
than the Jain teachings are false like so many meaningless words, because they
are devoid of the correct analysis of the physical and mental world in teims of
the many possible viewpoints of understanding. And this statement should be
understood as showing the absence of the quality under discussion, truthfulness,
in that which does not possess the characteristic of employing the correct
analysis of the world.” As he was pondering intently the meaning of this cryptic
verse, the Presiding Goddess of the Faith, knowing that he had not performed
the proper rituals of worship before reading the text, snatched away the entire
book, including this first page. And when Malla could not find the book he
became downcast.

The nun returned and asked him, “What troubles you so?” He told her how he
had lost the book and she in turn told the entire community what had happened.
When they heard the story all of the Jains became extremely pained. Malla
thought, “I must not live here as long as I cannot get that book back. And I
must subsist only on the coarsest of foods, in feet on coarse grains alone. The
others told him, “You will become ill if you eat only coarse grains. You must
also take something richer.” Accepting this command of the other Jains, he went
and took refuge in a mountain cave, subsisting only on coarse grains with
molasses and ghee. The other most excellent monks brought to him in the cave
the necessary foods with which he could break his periodic ritual fasts. After
some time , to test his wit, the Presiding Goddess of the Faith spoke to him late
one qight, asking, “What are sweet?” He immediately answered, “The coarsest
of grains.” At the end of six months she asked him again, “With what?” The
novice Malla replied, “With molasses and ghee.” The Goddess, delighted with
his obvious intelligence, told him, “Malla! Ask of me anything that you desire.
For I am pleased with you.” So the novice Malla said. Give me the book, the
Nayacakka." The Goddess told him, “You will yourself be able to write that
book from the first verse that you read.”

And so it cam e to pass that through the grace of the Goddess he did indeed
compose the Nayacakka. And he was welcomed back into the city of Vallabhl
by the entire Jain community with much pomp and splendour.

By that time his teacher had returned from his monastic tour and he came to
know all that had transpired. Realizing that Ajiyajasa, Jakkha, and Malla were
all endowed with excellent qualities, he installed them all in positions of the

170

171

THE CLEVER ADULTERESS AND THE HUNGRY MONK

highest leadership among the monks. And they all became like lions to the
elephants who were their rivals in debate. Now one day the Glorious Malla

Buddh d f R h 7 ^ Jam m0DkS *** been defeated 111 deb ate by the

BuddMst Buddhananda, and how they had been forced to leave Bbrguyaccha

th die entire Jam community. Learning more from his teacher about the

humihanon of the Jam community and their ignominious defeat, Malla, the Loid

of Monks, hastened to Bhrgukaccha. Having made exactly the same wager as

had been made earlier between the Buddhists and Jains, he began to debate

agamst the Buddnsts in the court of the king, in the presence of many learned

Witnesses. The Buddhist gave Malla the chance to speak first in the debate

ayrng I have already defeated the teacher of this child, who was in fact a

^eat^debater, and secondly I surely need not fear one so young and inexperi-

D0 “ 7 ****** G ° ddeSS ° f Fdith ’ to « to

position. He took six full days to present his arguments, which included all the

varymg viewpoints under which reality is examined in the Jain texts. When he

“7 7 d ’ “ Repeat everythins ±at 1 have said and show this assembly
exactly where I have gone wrong.” That night the Buddhist monk Buddhadasa

“ 7 S 7 S ’ 1 MS 011 lamp md t0ok “ his hand a new piece of white
ch^k. Bu when he went to write down what Mafia had said on the white wall
of his cell try as he might, it all got mixed up in his mind and he could not

“ul^ar W ht He felt " SUddeD St3b ° f Pain iD Ws heart *> d

thought. What shall I say tomorrow in the king's court?” And his fear was
so great that he dropped dead right then and there.

7 7^ did ° 0t Sh0W Up da y the wise men had all

gathered, the king sent his men to fetch him. When they got there they saw the

monk sitting m front of the wall, his eyes fixed vacantly on the ceiling, chalk in

7 7^’ Wlth0 jJ a breath of life. They returned to the king and told him what

surelv^ieT^ th ° Ught fr ° m What ^ ^ told hun to at the monk had
surely died of fear. In any event, he had lost the debate. The king conferred

M a ’ ** Debater ’ md ^ Mn community was given a great

w7L t0 eXde * foUowers of •** Buddhist monkfbut

was stopped by the compassionate Malla The Jain monk Jinananda was brought

wkh 77 ^ by ^ i 7 S ’ Wh ° WeDt “ P^ 00 t0 meet b™ and welcome hL
th great ceremony. The Glonous Monk Malla for many years to come

deed f “ service of to M and destroyed many rivals in
debate. Having brought to many worthy souls the true teachings, which were so
sweet to hear, the Glorious Malla, the Debater, then died and went to heaven.

Jinegvarasuri, from the Kharataragacchabrhadgurvavali, pp. 1 - 6 .

In the country Abhohara lived the master Jinacandra, who belonged to the
faction that held that Jam monks ought to dwell in special monasti/establish-
ments built exclusively for their use. He had jurisdiction over emhty-four

172

JAIN BIOGRAPHIES

temples. He had one particular student who was named Vardhamana. Now while
this student was trying to master the Jain doctrine, he encountered the eighty-
four .problems that lead to misapprehension of the doctrine and a display of
disrespect for the faith. As he was overcoming each of these problems, it
occurred to him, “If only I can protect myself in these trying moments, then all
will be well.” He told his problems to his teacher, who was guiding him in his
spiritual practices. The teacher realized, “He is not happy here,” and he granted
him special honour. Despite this Vardhamana could not reconcile hims elf to the
practice of Jain monks dwelling in special monasteries. And so with the
permission of his teacher he left there, and accompanied by a few fellow-monks
he wandered from place to place, including in his tour such cities as Delhi, or
Dali, as it is also called.

At that time it chanced that in that very city of Delhi there lived the most
excellent monk, the master Udyotanasuri. He learned from him the true me anin g
of the Jain scriptures and made the decision to serve him faithfully and obey his
words. Not long after this took place, Vardhamanasuri thought to himself, “I
wonder which God it could be who presides over the magic formula that my
teacher has taught me?” In order to find out the answer to this question he
undertook three fasts. At the end of the third fast the Snake King Dharanendra
appeared to him. He told him, “I am the superintending deity of your magic
formula.” And then he explained to him the wonderful results that were
guaranteed from reciting each individual word in the formula. This was how
Vardhamana mastered the magic formula and gained, in addition, the ability to
call up its presiding deity when he wished. And at this very same moment
Vardhamanasuri and his followers all became possessed of this special ability to
summon the minor protecting deities.

At this juncture, the scholarly JineSvara, who led his own small group of
disciples, announced to Vardhamana, “O Blessed One! What is the use of
knowing the Jain doctrine if we do not go somewhere and reveal it to others? I
understand that the country of Gujarat is vast and that it is has been overrun by
those who believe that Jain monks should dwell in special monasteries. Clearly
we must go there.”

Vardhamana replied, “What you say is correct, but let us first examine the
signs and portents, so that all will be well with us on our journey and in our
undertaking.” This done, he set off with a sizable retinue of learned men,
seventeen of them in fact. In time they reached Palli. Vardhamanasuri and the
scholarly JineSvara, one day on their rounds, tending to their bodily needs,
happened to meet a £aiva ascetic named Somadhvaja. They began to chat
pleasantly, and Vardhamana, perceiving praiseworthy qualities in Somadhvaja,
exchanged this light banter of questions and answers, each answer supplying a
letter of the ascetic's name, “Somadhvaja.” Here is how it went:

“Who is it that destroys misery and suffering? “Sa,” which is a name for the
Goddess of Fortune. And what is the word that at once is the name for the Gods

173

JAIN BIOGRAPHIES

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Visnu, Brahma and Siva? It is the word “om.” What kind of tiredness must
travellers carefully resist? Tiredness that comes from their journey, “adhvaja.”
And there you have it, “Somadhvaja.” But let us go on, for we can do this last
part in yet another way. Now, what gives beauty to the abodes of the Gods?
Flags, which are spelled “dhvaja,” and that gives you the one who is known to
all for his gentleness and his wisdom, “Somadhvaja.”

The ascetic was delighted. He became an ardent devotee of the Jain monk.

After this encounter, Vardhamana proceeded on his way with the very same
group of learned men with whom he had begun his journey. In time he reached
Anahilapattana. They stopped at an open pavilion that was a public resting place
for travellers. At that time there was no enclosed shelter to the place; there was
also no Jam lay devotee in the city who respected the true teachers and thus
whom they might ask to house them. As they sat there they all were affected by
the intense heat of the sum And so the scholarly JineSvara said, “O Blessed One.
You will surely not accomplish anything by sitting in this place.” “My best
student, then tell me what we should do.” “If you allow me, I shall go to that
lofty mansion that you can see just off a little ways in the distance.” “Go then.”
And so, bowing respectfully to the lotus-feet of his teacher, he set off in the
direction of the mansion.

Now the mansion belonged to the personal priest of the King Durlabha. And
when he got there that priest was in the process of having a massage. He stood
before him and recited this benedictory verse:

“O King Among the Brahmins! May the Gods Brahma, Visnu, and Siva, who
give joy to those who revere them, and who have many wonderful qualities and
work many wondrous deeds, riding on their respective mounts, the goose, cnnkp
and bull, grant you everlasting prosperity.”

The priest was pleased and thought that whoever he was, the monk was surely
a clever fellow, for embedded in the adjective used to describe the mounts of the
Gods was yet another divine epithet. Now the monk could hear some students
reciting their portions of the Veda from somewhere inside the house and he
called out, “Do not chant like that.” “How then should we chan t?” “This way.”
At this the priest said, “Outcastes have no right to recite, study or teach the
Vedas.” Then the scholarly monk said, “I am a Caturvedi Brahmin, a Brahmin
who is learned in all four of the Vedas, in deed as well as in name.” The teacher
was pleased with his remark. “Where have you come from?” “From Delhi ”
“Where are you staying?” “At the tax barrier, the gate to the city. We cannot
find a place to stay, for the city is overrun by our enemies. My teacher and
some more disciples are also there; we are eighteen monks in all.” “My house
is large; there are four separate pavilions here with separate entrances. Gather
together your group and all of your things and take one of the buildings to use
as you please. When the proper time comes for you to beg your food, then take
one of my men along with you on your rounds. Go to the homes of the
Brahmins; you will have no trouble getting alms.”

t Then in the city of Anahilapattana the news quickly spread, “A group of Jain

monks has come and they hold to the view that monks ought not to live in
j special monastic establishments, but should reside temporarily in the homes of

I lay devotees.” The monks in the big Jain monasteries heard the news. And they

: knew that the arrival of these monks did not bode well for their own faction.

! There is a well-known proverb to the effect that an illness must be crushed

while it is still mild. Now these monks who lived in monasteries taught the sons
of the wealthy and powerful in the city. And so they bribed these students of
theirs with tasty delicacies and sweet candies and ordered them, “You must
spread this rumour wherever you go, ‘These people who have come from abroad
are really the King Durlabha's enemies who have merely disguised themselves
as monks.’”

1 And the rumour spread like wild fire among all the people in the city. And as

it spread here and there it also came to be bandied about in the court of the
king. The king asked, “If it is true that such vile creatures have entered our city,
then tell me, who has dared to give them lodging?” Someone answered him,
“My Lord, your own priest and teacher has quartered them in his home.” The
, king then commanded, “Bring my priest here.” The priest was brought there and

the king asked him, “If the strangers are really as people say, then why have
you given them lodging in your home?” He replied, “Who accuses them in this
way? I make this wager. Here is my sack of coins. If the strangers are in any
way at fault, then let those who would accuse them take my purse.” But there
was no one who accepted the challenge. Then the priest said before the king ,
“My Lord! Anyone who sees them can know at once that those men who are
staying at my home ate the very embodiment of righteousness. They could never
commit any foul deed.”

When they realized what was happening in the king's assembly, then the false
monks, Suracarya and the others, thought, “We shall defeat the newcomers in
debate and see to it that they are driven out of here.” And so it was that they
then said to the priest, “We are eager to discuss philosophical issues with those
monks who are staying in your home.” He told them, “I shall ask them and give
you their reply.” The priest then went home and said to them, “O Blessed Ones!
Your rivals desire to discuss philosophy with Your Honors.” They replied, “That
is fine with us. But you need not fear anything on our account You must go
back and say this to them, ‘If you wish to debate with the newcomers, they
agree on the condition that the debate be held in the presence of the King
Durlabha.’” Now the false monks thought to themselves, “The king's ministers
and courtiers are all firmly in our pockets. We need not fear any harm from
them. Let us have our debate in the presence of the king.”

A proclamation was released informing the populace that the debate would
take place on a certain day and in a certain temple. In private, the priest told the
king, “My Lord! The local monks wish to debate with the monks who have
newly arrived. Such a debate is best when held in the presence of a just and fair

174

175

JAIN BIOGRAPHIES

THE CLEVER ADULTERESS AND THE HUNGRY MONK

king. I beg of you, Your Majesty, to grace the debate with your august persoa”
The king replied, “Right you are. I shall do as you say.”

And so on the appointed day in the stated temple, the Glorious Suracarya and
his followers, numbering a total of eighty-four monks, assembled. Each monk
sat on the seat that was commensurate with his particular status. The king was
summoned there, along with his most important ministers and courtiers He too
took a seat. The king said, “My priest! Call those monks whose side you have
taken.” He went to them and informed Vardhamanasuri, “All the Lords Among
the Monks and their followers have gathered and taken their seats. King
Durlabharaja awaits your presence in the temple; he has already shown the other
monks honour by offering them betel to chew.” When he heard these words of
the pnest, the Glorious Vardhamanasuri, meditating upon the great former
eaders of his group, the Glorious Sudharmasvamin, Jambusvamin, and the
others, left his lodgings under auspicious signs, accompanied by a few learned
monks, including the scholarly Jinesvara. He reached the temple and sat down
at the place indicated for him by the king and on a seat that Jines'vara proffered.
JineSvara himself sat down at his teacher’s feet, on a seat that the teacher
indicated was appropriate for him. And when the king began to offer them all
™L t0 chew> m ** Presence of that entire assembly, the teacher proclaimed,
O King! It is not proper for holy men to take betel. As it is said,

For those who observe the rules of celibacy and women whose husbands
have died, eating betel, O Brahmins, is not different from paring beef.’”

With this, those who were particularly astute in that company realized the
greatness of the teacher. The teacher then said, “The scholarly Jinesvara will
debate today. Everything he says you may consider to be my own views ” All
those present replied, “So be it.” The leader of the group, Suracaiya, then spoke
up. Those monks who lodge with lay followers are outside the accepted
religious groups, which are six in number. Most people understand by these six
groups the Buddhists, the Jains, the Saivas and so on.” And to prove his point
he grabbed a book of philosophy which had only recently been written At this
point in the debate, calling upon the dictum, “Present practices continue past
customs,” the Glorious Jinesvara said, “O August King Durlabha! In your realm
do you carry on affairs of state in keeping with the rules laid down and followed
by your ancestors, or do you pursue some new-fangled course that somebody or
other has thought up for you?” The king answered, “In our land I rule according
to the ways of my ancestors and in no other way.” At this the Glorious Jinesvara
said, “O Great King! We have come from afar. We did not bring with us the
books that our forbearers wrote and that we consider to be authoritative. O
King! Have someone bring from the monastery of these monks the ancient texts, -
written by our forbearers, so that we may determine what is the right path and
what is the false path.” v

The king then said to Jinesvara’s rivals, “He is correct. I shall send my men.
Give the order for your people to hand over the books to my men.” Now they

176

knew full well that JineSvara’s side was going to win; that was why they did not
say a word, either way. The king sent his men, saying, “Go quickly and fetch
the bundle of authoritative texts.” They brought the bundle at once. And as soon
as the bundle was carried into the assembly it came unwrapped. By the grace of
God, the DaSavaikalika was exposed. This text had been written in times of old
by a monk who was conversant with the fourteen scriptures. And from that text
the first verse that they saw was this one,

‘A monk should live in a dwelling that has not been made exclusively for his
own use, that has a place for him to ease his bodily needs, and that is not
frequented by women, eunuchs and beasts’ ( DaSavaikalika , 8.51).

JineSvara explained that the meaning of the verse was that monks should live
in an ordinary dwelling that has these characteristics and not in a special
monastery or temple. The king thought to himself that this seemed correct. The
courtiers realized, “Our teachers have been put to shame.” And so these officers
of the court, from the chief minister on down, one by one, all proclaimed in the
presence of the king, ‘The newcomers are our teachers.” In this way each of the
king's officers accepted one of the newcomers as his teacher. Each one thought,
“The king honors me; for my sake he will honour my teacher. The king is just”
When things had proceeded this far, the Glorious JineSvara said, “Great King!
The Chief Minister has this monk for his teacher, the lesser minister has chosen
yet a different monk as his teacher, and so it is down through the ranks of your
officers. Tell me, My Lord, in your kingdom, to whom does the orphan whom
no one claims belong?” “To me,” said the king. “In that case all the other
monks now belong to someone. I am like the orphan, I belong to no one.” And
so the king made Jinesvara his personal teacher. And the king said, “Everyone
has offered his teacher a jewel-studded throne to sit upon. How can it be that
only my teacher sits on a plain, low seat? Do you mean to say I have no jewel-
studded throne to offer my teacher?” At this Jinesvara replied, “Great King! It
is not proper for holy men to sit on thrones. For it has been said,

‘If a monk adorns his body he will surely break his vows, O Best of Kings!
And he will be a laughing stock among the people. He will get attached to such
things and too much accustomed to comfort. It is not right for someone who
desires release to make use of thrones and such things.’”

And he went on and explained this traditional verse. The king then said,
“Where will you stay?” He replied, “Great King! How shall we find a place to
stay, when our enemies are so strong?” Without even taking a minute to think
the king gave them a place to dwell. He said, “There is a vacant house in
Karadihatti; its owner has died without issue. You may stay there. But how will
you eat?” And JineSvara explained to the king that, for the same reason, it was
difficult for him and his fellow monks to obtain alms. “How many are you
altogether?” “O Great King! We are eighteen.” “You need no more than what it
takes to feed a single elephant!” At this Jinesvara said, “Great King! It is not
permitted for a monk to accept food from a king. Our scriptures prohibit this.”

177

THE CLEVER ADULTERESS AND THE HUNGRY MONK

In that case you will take one of my soldiers with you on your rounds; you will
meet no opposition in that way and you will easily obtain alms.”

Thus, having engaged their rivals in debate and bested them, they entered
their lodgings, accompanied by the king and by the king's soldiers. This was the
first time that the practice of Jain monks' dwelling in ordinary lodgings and not
special temples was established in Gujarat.

The day after the debate, realizing that two of their schemes had already
failed, the monks who were hostile to JineSvara and his group got together and
formulated yet another plaa The king was known to be devoted to his Chief
Queen; he did whatever she told him to do. Now all the officers of the court, as
if to celebrate their new choice of teachers, filled bowls with various fruits,
including grapes, mangoes and bananas, and took fine cloth and jewels as
presents to the queen. They set all these gifts before her, like so many offerings
to the Lord Who is Without Passion, the Jina himself. The queen was pleased
with this attention and willing to do their bidding. At that very moment it so
happened that the king had some business with the queen. He sent a man, who
was a native of Delhi, to her with a message, saying, “Tell the queen that this
is what I need. The man, saying, “I shall tell the queen what you say,”
hastened away. He told the queen what the king required. When he saw all the
court officers there and all of the gifts that they had brought, he thought,
Clearly this is another plot to get rid of the teachers who have come from my
homeland. I must say something to the king that will help them.” He went back
to the king.

“My Lord! I have told the queen what you require. But Sire, I have seen the
most curious thing there. The queen looks like the Jina himself, they have
placed lavish offerings before her just like the offerings people place in front of
the Jina in the temple.” The king thought, “Those monks are still after my
teacher, the newcomer who spoke so wisely and whom I have accepted as my
preceptor.” Then the king turned to that man and said, “Go back to the queen at
once and tell her this. Say, ‘The king commands you. If you take even a single
fruit from those gifts that are before you, then I am not your beloved and you
are not mine.’” And when she heard those words the queen was frightened and
she said, “Sirs! Each of you take back what he has brought. I do not need your
gifts.” And so this stratagem too was foiled.

They then hit upon a fourth plot. “If the king insists on honoring those foreign
monks, then let us abandon all the temples and go elsewhere ourselves.”
Someone told the king of their scheme. The king said, “If they do not like it
here, then let them go elsewhere!” He hired some Brahmin boys to perform the
ceremonies in the temples; they agreed to carry out the rituals in the Jain
temples because they knew well, as do all people, that all of the Gods are to be
worshipped without distinction. But those Jain monks who had abandoned their
temples could not find anywhere else to stay and so they began trickling back.

178

JAIN BIOGRAPHIES

one by one, offering some lame excuse or another for their return. As might be
guessed, eventually they all came back and resumed living in their monasteries.

The Glorious Vardhamanasuri, for his part, was greatly honored by the king,
and with his followers he travelled freely in the king’s realm. No one dared to
say a word against him. On an auspicious day, he installed the Glorious
JineSvara in his position as leader of the community of moftks. He made
JineSvarasuri's brother, Buddhasagara, second in rank in the group. Their sister,
Kalyanamati, was made head of the nuns. After that the Glorious JineSvara, in
the course of his wanderings, gathered around him a number of disciples,
including Jinacandra, Abhayadeva, DhaneSvara, Haribhadra, Prasannacandra,
Dharmadeva, Sahadeva and Sumati. In time Varddhamanasuri, following the
time honored practice of his faith, fasted to death on the holy mountain Arbuda
and was reborn as a god.

Later on the Glorious Jinegvarasuri, recognizing that both Jinacandra and
Abhayadeva were virtuous and worthy, honored both these monks, who
eventually became known as foremost in the monastic community. He honored
two other monks, Dhanesvara and Jinabhadra, by name, and placed Haribhadra
just below them in the hierarchy as Master. Dharmadeva, Sumati and Vimala
were given the rank of instructor. Dharmadeva had the brothers Harisimha and
Sarvadevagani as disciples, as well as the scholar Somacandra. Sahadevagani
had Aiokacandra as his disciple. Everyone was extremely fond of him, in fact
The Glorious Jinacandrasuri singled him out and took particular pains to teach
him and eventually installed him in the high position of Head Master. He in turn
took Harisimha as his successor. There were other monks to receive high
honors; Prasannacandra and Devabhadra were their names. Devabhadra was the
disciple of the teacher Sumati. Four of these monks, including Prasannacandra,
studied logic under Abhayadevasuri. Thus it is said,

“Even today they are like pillars commemorating his ever-spreading fame, the
Glorious Prasannendusuri, the Glorious Varddhamanasuri, the King of Ascetics,
Haribhadra, and the saint Devacandra, who are like vast oceans of le arnin g; their
words are clever and well-chosen, from their long study of proper argumentation
and logic, and they are devoted to the faith.”

The Glorious JineSvarasuri came once to Aiapalll. There were many clever
people who attended the lectures he gave there. This is where he composed his
romance, Lilavatikatha, which is rich in meaning and can be read on so many
levels. Then in Dindiya village he wrote his Kathanakako&a to use in one of his
lectures. First he had asked the head of the local group of monks for a book to
use in his talks; this group belonged to that faction that held it proper for Jain
holy men to dwell in monasteries. The local monk would not lend him a book.
And so, in the last two watches of every night, he composed part of the
Kathanakako&a, which he then used the next morning in his lecture. In this way
he wrote the whole of the text during the rainy season.

179

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Now it happened that the nun, Marudevigani, resolved upon a fast. She fasted
for forty days. The Glorious JineSvarasuri was amazed by her resolve and filled
with awe, he asked, “Please tell me where you are reborn.” She said, “I shall do
that.” Now there was a lay devotee who could not decide if a true Leader of the
Faith had been bom, and he went to the holy mountain ^atrunjaya, and in order
to find out whether there was any such great man alive he began to undertake
a series of fasts. It also happened that the demi-god BrahmaSanti went to the
country Mahavideha in order to worship the Jina. The God that had formerly
been the nun Marudevi gave him this message.

“The nun who was called Marudevi and who led a small group of nuns in
your community went to the first heaven and became a God with great
supernatural powers.

She has a life span of two divine aeons. Tell this to that Lord of Monks, the
Glorious JineSvarasuri.

This has been told by one who came to Takka in order to worship the Jina.
Exert yourself for the faith. Forget everything else!”

But the demi-god did not go and directly repeat these verses to Jine^vara. He
told the lay man who was engaged in his fasts, “There are some letters written
on the edge of your garment, ma,sa,ta,sa,ta,ca. Go to the city Pattan; the Master
who can understand their significance, and who, by washing the garment with
his own hands, can make the rest of the letters that go with them appear is the
true Leader of the Faith.” The layman went everywhere the monks stay; he
showed the letters to every monk he encountered, but no one could understand
their significance. Finally he came to the lodgings of the Glorious JineSvarasuri.
He showed him the letters. He thought about them for a moment and then he
washed the garment Trie three verses appeared. The layman knew, “He is the
true Leader of the Faith.” With deep reverence he accepted him as his teacher.
The Glorious JineSvarasuri kept on performing acts like this in service of his
Faith and then went to Heaven.

Jine£varasun, from the Vrddhdcaryaprabandhavali, p.90.

Now on one occasion, in the course of his monastic wanderings, the Glorious
Varddhamanasuri happened to come to Sldhapura where the river Sarasvatr
always flows. There were many Brahmins who bathed in that river. Amongst
them was a certain Brahmin named Jagga from the Pukkharana gotra, learned in
all the sciences. One day after his bath this Jagga chanced to meet the Jain
monk who had gone out to relieve himself. He began to make fun of the
doctrine of the Jains, saying, “These Svetambaras are like the lowest of the low
in the Hindu caste system, for they are not permitted to study the Vedas and
they are impure.” At this the teacher replied, “Sir, Jagga, the Brahmin! Tell me,
what good has it done you just to clean your body on the outside? I say, your
body did not get purified in the least, for you carry on your head an unclean and

180

JAIN BIOGRAPHIES

polluting corpse.” They decided to debate the issue, and Jagga offered this as the
wager, “If there is a corpse on my head, then I shall be your student. But if
there is not, then you must be my disciple.” The teacher said, “So be it.” Then
that angry Brahmin unwrapped his turban. A dead fish fell out of it. He had lost
the wager. He became the master's disciple. He was ordained as a monk and
received instruction and became thoroughly knowledgeable in the Jain doctrine.
He was given the name JineSvarasuri. After some time Vaddhamanasuri
voluntarily stopped eating and went to the world of the Gods. Then JineSvara-
suri, the leader of the community of monks, travelling from place to place,
arrived in the city Anahillapura. There he saw many rich monks, members of the
group called the CulasTgaccha, who were monks in appearance only, and who
lived in richly appointed temples and controlled wealthy monastic establish¬
ments. And when he saw them behaving like that, in order to further the true
Jain Faith, he had a debate with them in the court of the Glorious King
Durlabharaja. In the year 1024 he defeated those arrogant teachers. The king,
who was pleased with him, gave him the honorific title, “Kharatara,” “Fierce
One.” From that time on the group became known as the Kharataragaccha.

181

THE ORIGINS OF A GOD AND GODDESS

The Origins of a God and Goddess, from a
medieval pilgrimage text, the Vividhatirthakalpa
of Jinaprabhasuri, 1333 A.D.

Translated by Phyllis Granoff

Introduction

The Vividhatirthakalpa is a collection of stories told of many of the holy
places of medieval Jainism. The collection was made by a monk who travelled
from place to place. He based his accounts on what he heard from other monks
and local people, and occasionally on written sources as well. The text is written
m both Sanskrit and Prakrit and occasionally shows striking resemblances to the
medieval biography collections, selections of which were translated in Part n,
chapter 1. The two stories I have translated here tell about the origins of a minor
protecting god and goddess. They belong to a recognizable group of stories told
of toe origins of clan deities, usually goddesses, among toe Svetambara Jains of
Gujarat and Rajasthan. In the clan goddess stories a woman, often wronged
commits suicide and returns as toe clan goddess. Such stories circulated in
vernacular clan histories and were also occasionally incorporated into toe
collections of biographies of famous monks. I have written about some of these
stones in an article to appear in East and West. John Cort has given further
information about the text and its author and toe institution of pilgrimage in
medieval Jainism in toe introduction and appendices to his translations that
follow as chapter 6.

S-'

The Story of the Goddess Ambika, Vividhatirthakalpa, number 61, pp.
107-108.

Bowing down to toe holy mountain of Ujjayanta and to toe Jina Neminatha,
I write toe. story of KohandidevI as I have heard it from toe elders.

There is in the territory of Surastra a city named Kodlnagara, bustling with
rich people who have plenty of gold and money. In that city dwelt a wealthy
Brahmin named Soma, who was punctual in his performance of his religious
duties and was knowledgeable in toe Vedic scriptures. His wife AmbinI wore
costly ornaments on her person, but her greatest treasure was her purity of
conduct As this couple enjoyed toe pleasures that life can bring they produced
two sons. The first fras named Siddha and toe second was called Buddha. Now
it happened that the time had come to perform a ceremony on behalf of toe
family ancestors and the Brahmin Soma invited many Brahmins for a ritual meal
to take place on toe day of toe memorial service. Some of toe Brahmins were
engaged in reciting the Vedas; some made offerings to the ancestors; others
performed sacrifices and made oblations into toe sacred fires. AmbinI prepared
many foods for toe occasion; she made cakes of rice and lentils; she made
spiced delicacies with the finest condiments and even sweet milk pudding.

And then, when her mother-in-law went to take her bath, at that very moment
a Jain monk came to their home looking for alms so that he might break his fast
that had lasted one month. As soon as she saw him, AmbinI was filled with joy;
as she rose to serve him she felt her body tingling with excitement. Her heart
filled with devotion, she offered toe Jain monk toe first serving of toe foods that
she had prepared.

As soon as toe monk accepted these alms, the mother-in-law reappeared on
toe scene, back in the kitchen after her bath. She could see that some of toe
food was gone. Furious, she kept asking her daughter-in-law what had happened.
AmbinI told her exactly what had taken place, and her mother-in-law began to
scream at her and abuse her. “You slut! Now what have you done! You haven’t
even worshipped our family deity, you haven't yet served the Brahmins, you
haven't put out toe offerings for the ancestors. How dare you give toe first food
to some Jain monk!” And toe mother-in-law told toe Br ahmin Soma what his
wife had done. He was enraged and he threw her out of toe house, fearing that
she would bring ill luck upon them all.

Despondent at this humiliation, AmbinI took Siddha by the hand and carrying
Buddha on her hip she left the city. As she walked on, the children became
oppressed by thirst and begged her for water. Her eyes filled with tears, but
then, lo and behold, a dried up lake that lay in their path became filled with
water by the power of her pure conduct. She gave them both cool water to
drink. Then toe children grew hungry and begged her for something to eat. A
mango tree on the road at once burst into fruit She gave them ripe mangoes to
eat. The children felt satisfied.

182

183

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Now hear what happened while she was sitting down to rest in the shade of
that mango. When she was still at home she had fed the children and she had
then taken the leaves that they had eaten from and thrown them away outside.
A guiding Goddess of the Jain Faith took pity on her and was moved by the
great power of her purity and turned all those leaves into gold platters and
drshes. And the drops of children's saliva that had fallen from the leaves onto
the ground were turned into cosdy pearls. Even the food that she had given to
the Jam monk was magically restored to {he pot from which she had taken it.
Her mother-in-law saw this miracle and told the Brahmin Soma. And she also
told him, “Son, your wife will bring us good fortune and is a faithful and pure
wife. You must bring her back, for she will be the support of this family.” Thus
it was that the Brahmin Soma, obeying his mother's command, and burning with
the painful fires of remorse, went to bring his wife back home. But when she
saw that best of Brahmins coming after her Ambim was terrified. She looked
this way and that in search of rescue. And then she saw an old well right in
front of her eyes. Her mind fixed on the best of Jinas, her heart rejoicing in the
gift feat she had made to the monk, she threw herself into fee well. Giving up
her life wife her mind filled wife lofty thoughts she was reborn as the powerful
Goddess AmbinI in fee sphere of fee Gods known as Kohanda, just four leagues
from the heaven Sohamma. She is also known as Kohandi after the heavenly
sphere in which she was reborn. For his part, the Brahmin Soma, seeing feat
most faithful of wives jump into the well, threw himself in the well after her.
He, too, died and became a god in fee very same heavenly sphere. By fee power
of his magic he transformed himself into a lion and became her mount Others
say feat AmbinT jumped off fee summit of Mt. Revaya and feat fee Brahmin
Soma followed her and died in the same way. They relate all fee other details
of the story in exactly the same way.

This Blessed Goddess holds fee following attributes in her four arms: in her
right arms she holds a sprout of mangoes and a noose and in her left arms she
holds a child and an elephant goad. The colour of her skin is fee soft and gentle
glow of liquid gold. She lives on fee peak of MtRevaya as fee protecting
Goddess of the Jina Neminaha. Adorned wife every kind of ornament on every
part of her body, sporting a crown, earrings, a pearl necklace, jewelled bracelets
and anklets, she grants all fee wishes of faithful Jains and prevents any harm
from coming to Jain believers. She shows to those who are devoted to Jainism
all kinds of spells and magic diagrams and displays before them many a
wondrous power. Through her power no evil spirit, ghost, goblin or witch can
work its magic on a devotee and the faithful grow rich, become kings, and have
fine wives and sons.

184

THE ORIGINS OF A GOD AND GODDESS

The Story of the Yaksa Kapardin, Vividhatirthakalpa, number 30, p. 56.

Offering a prayer to the image of fee Jina Rsabhanatha consecrated on fee
summit of Ml Satrunjaya, I now relate the story of the demi-god Kapardin who
is his devoted servant.

There is in the land Valakka a city named Palittanaya. There dwelt a village
headman by name Kavaddi. His thoughts were ever given over to wicked deeds;
he drank liquor, ate meat, killed living creatures, lied, thieved and committed
adultery. He had a wife named Anahi who was of like mind and wife her he
indulged himself in sensual delights. So it was that he passed his time. Now one
day when he was lolling about on his terrace it just so happened that two Jain
monks came to his house. He lowered his eyes in respect to them and with his
hands folded in humble greeting, he asked them, “O Blessed Ones! Tell me,
why have you come here to my house? I have plenty of milk, yogurt, ghee and
butter milk; we have all sorts of rich delicacies to eat here. Please, tell me what
it is that you need.” The holy men replied, “We have not come to you looking
for alms. Our teacher has arrived here wife many of his disciples in fee course
of his pilgrimage to ML Satrunjaya. But the rains have come upon us and it is
no longer fit for monks to travel. And so we have come to you to ask for a
place to stay for our teacher and his disciples.” The village headman replied at
once, “Consider your request meL I shall give you a place to stay. Tell your
teacher to come and to remain here as long as he wishes. There is only one
thing— you must tell him never to talk to me about religion; I prefer sin
myself.” The monks answered, “So be iL”

I The teacher came to the village and spent fee four months of fee rainy season
there. He was always occupied wife his study of fee Jain scriptures and he
constantly mortified his body with fasting. Eventually fee rainy season was over
and fee teacher asked the village headman for permission to seek alms to break
bis fast of the rainy season. The village headman was pleased wife the monk for
\ having kept his promise not to bother him with matters of religion, and granted

him leave to gather alms anywhere in his territory, up to the very borders of the
f land under his control. The monk, having been given this permission to wander

freely up to the very borders of fee headman's territory, then spoke to the
headman, “O Headman! You have shown us many kindnesses, allowing us to
spend fee rainy retreat here and now wife this great boon. Now I shall instruct
\ you in my religion and feus repay this debt.”

The headman at once spoke up, “Don't tell me anything about fasting or
restraining my senses. That's not for me. Teach me some magic spell, if you
musL” And so, out of great compassion, fee teacher instructed fee headman in
the use of fee marvelous formula feat praises fee Jain worthies; he taught him
how it could be used to cause water to appear, to make fire bum and to stop
moving creatures in their tracks. The teacher then added, “Every day you must
face Mt.Satrunjaya and recite this formula.” The village headman agreed to do

185

THE CL EVER ADULTERESS AND THE HUNGRY MONK

as the monk said and bowed down to him in respect. He then returned home.
The monk continued on his wanderings.

In time the headman came to occupy himself more and more with reciting the
sacred words and observing various religious practices. Now one day he had a
fight with his wife and she chased him out of the house. He started to climb
Mt.&atrunjaya. He sat down in the shade of a tree and was about to lift his wine
cup to tak-p. a drink when he saw a vulture above him carrying a snake in its
mouth; he saw, too, how a drop of the snake's poison fell into his cup. And
when he saw all of this his mind was filled with disgust for the pleasures of the
world. He put his wine cup down, and no longer interested in this world, he
undertook a voluntary fast to death. At the moment that he left this life his
thoughts were pure; his mind was fixed on the lotus feet of the first Jina and on
the sacred words that the Jain monk had given him. Because of the great power
of that holy mountain and the power of the sacred words that he had been given
by the monk he was reborn as the demi-god Kavaddin. With his supernatural
knowledge he was able to remember his previous existence and he worshipped
the first Jina with all his heart. Now that wife of his, hearing what had happened
to him, went to where he had died and rebuking herself she too undertook a
voluntary fast to death and passed away. She was reborn as a magnificent
elephant and became his mount. Kapardin holds in his four aims a noose, an
elephant goad, a purse of money and a citron fruit.

On another occasion Kapardin looked around the earth with his supernatural
knowledge and, findin g his teacher from his previous existence, he appeared
before him and prostrated himself at his feet Having greeted his teacher with
devotion, he humbly folded his hands in supplication and announced to him, “O
Blessed One! By your grace I have obtained these powers. Please instruct me.
What may I do for you?” The teacher said, “You must always stay in this holy
place, Satrunjaya; you must worship the first Jina each morning, noon and night;
you must ward off all harm that might befall the faithful.” The demi-god knelt
down again at the feet of the teacher and promised to obey his command. This
iring of the demi-gods then went back to the summit of Ml Satrunjaya. He did
exactly as the teacher instructed him.

Jinaprabhasuri has written this story of the demi-god Kavaddi and the story of
the Goddess AmbadevI that goes with it in accordance with what he heard the
elders tell him.

A Note on the Translations

When I decided to translate a selection of Jain stories I had in mind a non-specialist
audience. This led me to make certain choices. For all of the stories, instead of using
footnotes, I have included right in the body of the story explanatory information about
technical terms in Jainism where I felt such information could be given briefly and might
be useful. So, for example, if a didactic story made passing reference to the “five divine
signs” or the “three restraints” I spelled out there exactly what these terms meant.

THE ORIGINS OF A GOD AND GODDESS

Each text presented its own challenges. I decided to try to retain as much of the
double-entendre and word plays as I could from the original. Instead of explaining word
1 „ footnotes though I explained double meanings m the translations themselves fo
Slrr^ptn o7the ocean in the story of Devadhara. I also attempted to
gloss riddles for the reader right in the text rather than in appended footnotes.
Occasionally I went so far as to create dialogue when I could not render the original m
English arulkeep the double meanings; my attempt was to provide a comparable English
passage/Thua I tried to create a dialogue similar to the one Madan^tr and the princess
excteLe in the biography of the Digambara monk Madanakirti. The princess has too
ISTI, into thfli'a foot he "how salty." bo, the word can £ n*»

“what great feminine charm.” I also resorted to supplying sentencesfOT^ngletenn
when I felt a term in the original was too rich in meaning to be translated simply by
single English word. As such a case I might cite my translation of the term banda m th
slot ofrAryanandila from the Prabandhakosa. The snake has just had its tail cutoff and
is shtherhj around pathetically. Vairothya affectionately calls him ibanda which take
as the same as the Gujarati banda, meaning “tailless.” But the word also mean
something like a jester or a buffoon. It seems to me that it is in all these meanings that
Vairothya uses the term. The snake is banda, deprived of an essential
around and performing antics like a jester or buffoon, and it is the naughty one, m th
way a specify loved young child is. I tried to convey some of this m my translation, b
I needed a sentence or two in which to do it.

There were other times when after considerable thought I settled on a style of
JSL L is close to the original, but might need somegChng
English reader. I did this in an effort to convey sonethmg of rite Pa'«“ 1 “ “” or o
story Anyone who reads the story of Devadinna, for example, is sure to notice the
number of times the word “and” appears at the beginning of a sentence.^w^so
connects almost every sentence with an “and”; to me it seeme o
frequently that I felt that these “ands" constituted almost a mark ° f *'*“*“*^ at
Each time I would remove them in the service of greater English readability, I felt tha
Thi lost something of the flavor of the original and eventually decided topmost
of them and leave a reader to decide whether the net result was a oss or^ gmmfa dmrt
these translations represent a compromise in an effort to make

accessible to an English audience. I hope that in the mam I to the

spirit of the texts and yet provided translations that the general reader will enjoy.

In conjunction with a research project on religious biographies in Ana earned cm
under theTispices of the Social Science and Humanities Research Council of Canada
headed by Dr. Koichi Shinohara at McMaster University, I have wntten ab °*
the biographies that I translate here. Readers are referred to the volume edited by
Dr.Shinohara and me entitled. Monks and Magicians: Religious Biographies mAsta^
Oakville: Ontario, 1988, particularly for some indication of the b ^°g ra P h J a ^ a ^
this asnect of Jain narrative literature. I have two articles in that volume on the
Wogm^S of NagStjuna and Aryakhapata and Mallavadin, primary devoted.to a :ready

of ”sonrees of more biogrephios and their possible Path. of *11 hZ

some information on some of the Kharatare biograph.es - several »melon to I tov.
dono recently. Ono on biographio, and Jain dm htt.or.es wril soon bo ^btehod m to
end Wes r another, on Siddh.rena is to appear in the Journal of Indian PMo.opfty 1
have also'used material from the Khatami. biographies for a study of the role of wntt n

186

THE CLEVER ADULTERESS AND THE HUNGRY MONK

texts in medieval India in a paper that will be published in the forthcoming festschrift for
the veteran Jam scholar J. Deleu, whose work on the prabandhas was an invaluable aid
to me. Finally I have translated and studied other portions of the Vivdhatirthakalpa in an
article on Jain attitudes towards Muslim iconoclasm which will appear in East and West.
I have used the edition of the Akhyanakamanikosa published by the Prakrit Text
odety in 1962 and the edition of the Mulaiuddhiprakarana edited and published by
Amntlal Mohanlal Bhojak in the Prakrit Text Society Series No. 15, Ahmedabad, 1971.
All the other texts have been published by the Singhi Jain Series. There is a Gujarati
translation of the Prabandhakosa done by Hiralal Rasikdas Kapadia in 1914 and
published from the Forbes Gujarati Sahitya Sabha. Kapadia is one of the foremost
Scholls of Jainism, and I benefitted greatly from having his translation available to me.
Die Kharataragacchabrhadgurvavali was translated into Hindi by Mahopadhyaya
Vinayasagara, with an introduction by Agarchand Nahta in the Kharataragaccha ka
Brjmduihdsa, Ajmer: Dada Jinadattasuri Astamasatabdi Mahotsava Svagatakarini Samiti
1959.1 have also benefitted greatly from consulting it in places where I was unsure of
the use of a particular term.

I :!

Hemacandra's Parisistaparva
The story of Canakya

Translated by Rosalind Lefeber

Introduction

Hemacandra’s Parisistaparva tells in verse the lives of the early Jain teachers;
so at first glance it seems odd that it should include a story-cycle about
Canakya. This Brahman counsellor of the first Maury an king, Candragupta, was
probably not a Jain, though the king himself may have been Moreover, Canakya
is legendary not as a model of morality but as a shrewd and ruthless strategist
to whom are ascribed the pragmatic doctrines of the Althaeas tra.

But Hemacandra made use of popular stories from many sources, and in this
case, Canakya has been given a pious Jain beginning and a pious Jain death,
with unexpected twists. Though all the episodes are held together by the thread
of Canakya's political career, these stories are in the folk-tale tradition. They are
less about religion or politics than about quick wit and personal survival, the
same themes celebrated in collections like the Pancatantra or Aesop's Fables.
The listener or reader understands that he is not meant to emulate the expedient
behaviour of the protagonist, but only to enjoy his exploits and perhaps to be
wary of cunning adversaries in real life.

Hemacandra’s Parisistaparva

The story of Canakya

Sarga 8, verses 194-469; Sarga 9, verses 1-13

Sarga Eight

194. In the Golla region, in a village called Canaka, there was once a
Brahman named Canin, whose wife was Cane^van.

188

189

THE CLEVER ADULTERESS AND THE HUNGRY MONK

195. Canin was known from his birth on as a Jain layman and learned Jain
monks used to stay in his house.

196. Now one day Canin had a son who was bom with a full set of teeth. As

soon as he was bom, Canin presented him respectfully to those holy
men. J

197. Told by Canin that the baby was bom with teeth, the learned monks
said: “This boy will be a king.”

198. Camn thought that the violence required by kingship would doom his son
to hell, so without regard for the pain he was causing, he had the baby's
teeth knocked out.

199. He reported this to the monks, but they replied: “Because his teeth have
been knocked out, he will instead become the power behind the throne.”

200. To this son of his, Canin gave the name Canakya, and in time Canakya
became a Jain layman thoroughly versed in all branches of learning.

201. He was always rich in happiness because he served the Jain ascetics, and
later he obtained one of the daughters of a well-born Brahman as his
bride.

202. Now one day Canakya’s wife returned to her maternal home where there
was to be a great wedding celebration for her brother.

203. Her sisters arrived for that great celebration wearing fine clothing and
ornaments, for they had rich husbands.

204-205.

They all came in painted carriages, all were surrounded by maid-serv¬
ants, all had parasols and other signs of high rank, all wore garlands on
their heads, all were annointed with the finest fragrant ointments, and all
had betel-leaves in their hands. In feet, they were all like miraculous
embodiments of the goddess of wealth

206-208.

As for Canakya's wife, day and night she wore the same clothing her
only ornament a modest, plain necklace. Her bodice was old and she
wore an old shawl dyed orange with safflower. Her mouth showed no
sign of betel-leaf, her only unguent was the dust on her body, and her
ear-rings were made of tin. Her hands were rough with the work she
always did, and her hair was soiled. Her sisters, who had married
wealthy men, made fan of her.

209. All the other people assembled for the wedding laughed at her as well.
She felt so ashamed that she hid in a comer and then left the wedding.

210. Her face dark with despair, she reached Canakya's house and sat with her
tears washing away the kohl from her eyes and spotting the ground
around her.

Hemacandra’s Pari&staparva: The story of Canakya

211. When Canakya saw her face as faded as a water-lily in the morning, he
was grieved by her pain and spoke these gentle words:

212. “My dear, why are you so distressed? Have you been insulted in some
way by me or by a neighbour or in your father's house?”

213. But she was so tormented by her disgrace that she was unable to speak.
Nevertheless, her husband persisted and so she finally explained.

214. When Canakya learned the reason for his wife's suffering, he tried to
find some infallible means of procuring money and be thought:

215. “In the city of Patallputra is king Nanda, who bestows exceptional gifts
on Brahmans. I shall go there for that purpose.”

216. Having made this decision, he went there and entered the king's dwelling
where he sat down in the first of.the seats that were placed in front.

217. But that first seat taken by Canakya was always graced by Nanda
himself, for it was his throne.

218. Now when Nanda and his son entered, the latter remarked: “This
Brahman has trampled on the king's shadow by sitting there.”

219. So one of the king's maid-servants suggested to Canakya in a concilia¬
tory way: “O Brahman! Please sit here on this second seat.”

220. “My water-jar can rest there,” said he, and put his water- jar on it. But
he did not give up the first seat

221. And as he was repeatedly asked to get up, he occupied in the same way
a third seat with his staff, a fourth with his rosary and a fifth with his
sacred thread.

222-23.

Finally the maid-servant declared: “Well! This impudent fellow won't
give up the first seat, and what's even more outrageous, he's taken over
the other seats as well. What's to be done with this impudent, crazy
Brahman?” So with her foot she pushed him to make him get up.

224. At once Canakya became furious, like a snake jabbed with a stick. With
everyone looking on, he made this vow:

225. “I shall uproot Nanda, together with his treasure and his attendants, his
friends and his sons, his troops and his chariots, just as a mighty wind
uproots a tree.”

226. Angry as a blazing fire, his face red as heated copper, Canin's son left
the city at once, scowling fiercely.

227. Canakya, foremost of the wise, then recalled the prophecy of the
wisemen that he himself would become the power behind the throne.

228. And because he had been insulted, he wandered over the earth looking
for some man worthy of kingship. For proud men never forget an insult

229. One day this Brahman son of Canesvari came to the place where the
breeders of king Nanda's peacocks lived.

190

191

the clever adulteress and the hungry monk

230 ' Tf? 8 menllicaa ' s d01hin S. Canto's son entered the

village to beg a little food.

231 ' reoir P= acoct - breedeI ' s <tawh» was pregnant and had a
morbid craving to drink the moon (candra).

232 ‘ * er J“ re |°J ted her morbid to Canakya, and asked how it

could be satisfied, to which he replied:

233. “I will satisfy her craving to drink the moon, but only if you give me her

son as soon as he is bom.” y ^ me oer

234. The mother and father were afraid that if her craving were not satisfied
she might lose the child anyway, so they agreed to his request.

35. Then Canakya had a grass shed constructed with a hole in the roof, and
for ° W “ “ ”" dn hi<Ue ” to*** dirab «* a cover

236. Beneath the opening he placed a bowl of water in which at midnight
dunng that autumn month the full moon was reflected

237. When he showed die reflected full moon to the pregnant woman and told
her to (tank, she began to do so, her face beaming with joy.

■ And as she drank, the hidden man with the cover gradually closed the
opening in the roof of the grass shed.

239 ' T *** CTaVing W3S Satisfied) md “ due tone she gave birth to

a son, who was given the name Candragupta by his parents

240 ' fOT Wh ° m hC W3S named ’ Candragupta grew bigger day

A y y ’ nghtemn g ^ lotus-beds of the peacock- breeder's family

hC about ’ ^tormined to acquire gold, and

began to seek out people skilled in alchemy.

242. Meanwhile Candragupta played each day with the other boys, continuall y
bestowing on them villages and other gifts, as if he were a king *

« backs of "* toy*, heating them like elephants

Tberc cariy indications like these of fiimre royal

in his wanderings rettuned and was greatly
astonished to see this child behaving as he did.

U5 ' Bring 1 otTme^too!” ““ '° “ m: “° BesWw «»«-

M6 ' 3 ” Pleases you ’ 0 ^tahman, take these village

cattle. Who will dare object if I give them to you?” S

M7 ' , asked: “ H<w ea” I take these cows? I am very much

afraid of the cows owners, who will surely kill me”

248. “Don't be afraid!" answered Candragupta “By all means, take the cattle
I offer you. The earth is there to be enjoyed by heroes.”

192

Hemacandra’s Pari&staparva: The story of Canakya

249. Canakya said to himself: “Well, well, this boy is certainly worldly-wise,”
and he asked the other boys nearby who he .was.

250. The children explained: “He’s the son of a wandering mendicant. When
he was already in the womb, his mother promised him to a mendicant,”

251. Then Canakya recognized him as the boy he had arranged to take for
himself, so he said to him: “I am the one to whom you belong. Come
with me and I will give you a kingdom.”

252. Eager to be king, Candragupta took hold of hi$ hand; and Canakya ran
off with him at once, just like a thief.

25^. Canakya was determined to destroy Nanda utterly, so with the wealth he
had acquired by alchemy, he assembled an army complete with foot-sol¬
diers.

254. Then with all his assault troops, those forces complete with foot-soldiers,
he attacked Patallputra from all sides.

255. But the king made a sortie, and since Qtaakya's troops were relatively
weak, Nanda was able to crush all of them as easily as a flock of goats.

256. So Canakya fled with Candragupta, for he knew what was right for that
moment. One should save one's life by escaping, if need be; for where
there's life, there's hope.

257. But a king does not tolerate those who covet his kingdom, so Nanda
ordered his best horsemen to pursue Candragupta.

258., Meanwhile, Nanda himself, proud of his victory, returned to, his city
where the citizens held a celebration befitting their wealth.

259. Not far away, one of the pursuing horsemen on his swift steed had
nearly caught up with Candragupta.

260. Seeing that rider approaching from afar, quick-witted Canakya gave the
following orders to Candragupta:

261. “Dive into this pond adorned with lotus-beds as if you were a water bird,
and don’t come out until I call you."

262. So Candragupta at once plunged into the deep water as calmly as if he
knew the magic art of making water turn solid.

263. As for himself, Canakya sat motionless on the bank of the pond and
made believe he was a meditating yogin, indifferent to the world.

264. Then Nanda's horseman arrived with the speed of the wind, his horse's
hooves pounding on the ground like drum-sticks on a drum.

265. And he questioned Canakya, saying: “Venerable father! Tell me quickly,
did you see just now a very young man?”

266. Canin's son, pretending to be afraid of breaking his me di t ati on , gave an
irritable grunt and pointed towards the pond.

267. The horseman meant to plunge into the water and catch Candragupta, so
he began to remove his armour, as a dancing girl might remove her skirt.

193

THE CLEVER ADULTERESS AND THE HUNGRY MONK

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274. Upon seeing him rushing towaids them

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194

Hemacandra’s Pariiistaparva: The story of Canakya

285. “Nanda's horsemen, whose valor is irresistible, may arrive. And if
Candragupta is all alone, they will seize him as dogs seize a boar.

286. “And if the boy Candragupta is seized by Nanda's troopers, then my
hopes for kingship will fade like a dream.

287. “So that his life may be preserved one way or another, I’ll give him the
food I take from the stomach of this Brahman.”

288. Thereupon Canakya at once slit open the Brahman's belly as a cook
might split a pumpkin.

289. And in a moment Canakya himself took the food from the Brahman's
stomach as if from a pot, and he fed it to Candragupta.

290. Then moving on with Candragupta, Canakya came in the evening to a
village, as a partridge comes to its nest.

291. As Canakya entered the village to beg for food, he happened upon the
house of poor old woman.

292-93.

She was serving a dish of hot gruel to her children. One of them was
exceedingly hungry and stuck his hand in it, and then began to cry
because his fingers were burned. The old woman said to the boy: “You
fool! You're just like Canakya: you don't know a thing.”

294. When Canakya heard what the old woman said, he entered her house and
questioned her: “Why are you using Canakya as a bad example for this
child?”

295. The old woman replied: “Stupid Canakya made himself vulnerable by
besieging Nanda's capital city without first conquering the outl ying
regions.

296. “In the same way this boy burned his fingers on the hot food by sticking
his hand right in the middle of it, instead of eating a little at a time from
the edges.”

297. Canakya said to himself: “My, my! She may be only a woman, but she
certainly is wise.” So he went off to live in Himavatkuta.

298. There Candragupta's teacher made friends with Parvataka, the king,
because he wanted his assistance.

299. One day Canakya said to him: ‘Together, let us drive kin g Nanda from
his throne, seize his kingdom and share it like brothers.”

300,. Parvataka agreed to his suggestion and became Canakya’s ally, like a lion
ready to fight.

301. Then Canakya, Candragupta and Parvataka set about conquering the
outlying regions of Nanda's kingdom

302. But there was one city they besieged that could not be taken by assault.
So Canakya went there in mendicant's clothing as if to beg for food.

195

THE CLEVER ADULTERESS AND THE HUNGRY MONK

303. And as Canakya walked around inside the city dressed as a wandering
mendicant, he discovered the statues of all of the Seven Mothers, the
eternal goddesses.

304. Canakya said to himself: “All these goddesses must be guardians. Surely
it is their power that keeps the city from being taken.”

305. Just as Canakya was wondering how to get rid of the Mothers, the
citizens, who were suffering from the siege of the city, came and asked
him:

306. “Holy one, when will the siege of our city be lifted? Tell us, please, for
men like you usually know everything."

307. Candraguptas teacher answered: “Listen, you townspeople! How can the
siege be lifted while these Mothers are here?”

308. At once the citizens removed the whole circle of Mothers; for there's
nothing that a person in distress won't do, especially under the influence
of a cheat

309. Then at a signal from Canakya, Candragupta and Parvataka withdrew, to
the great joy of the townspeople.

310. But those two soon returned, as irresistible as the ocean's tide; and since

they were unexpected, they were able to enter the city and destroy their
enemies.

311. After they had taken that city, those two great chariot warriors, guided

by Canakya as if by a charioteer, went on to conquer the rest of Nanda's
country.

312. Finally, armed with Canakya's wisdom, that valiant pair besieged the city
of Patalxputra from every side with unlimited forces.

313. And because Nanda's religious merit was exhausted, he found himself
with army, treasury, skill and prowess all exhausted; for good fortune
lasts only as long as religious merit.

314. On the verge of losing his life, Nanda begged from Canakya permission

to leave safely. Is there anyone to whom life is not the dearest posses¬
sion?

315. Then Canakya announced to him: “Sir, you may leave, but with only one

wagon. On it you should load as much as you can of whatever you value
most

316. And don’t be afraid. No one will attack you if you leave with just one
wagon. Rest assured that you will not be killed: you'll be as safe as if
you were a Brahman.”

317. So king Nanda loaded onto the wagon two wives, his only daughter, and
as many valuables as possible and then left the city.

196

Hemacandra’s Pari&staparva: The story of Canakya

318. But once on the wagon, Nanda's daughter saw Candragupta coming
along and immediately fell in love with him, staring at him with the
unblinking eyes of a goddess.

319. With her beaming moon-like face and sidelong glances, Nanda's daughter
seemed to promise Candragupta all the pleasures of love.

320. Nanda said to her: “My dear child, feel free to choose your own
husband, for such a free choice is usually recommended for daughters of
the warrior-caste.

321., “Farewell and may you live long. Get down from the wagon and leave
me. May the pain your marriage causes me leave with you.”

322. When she heard this, she quickly got down from the wagon and began
to climb up onto Candragupta's splendid chariot.

323. * But as she was climbing up, nine spokes of Candragupta's chariot-wheel

were broken like sugar-cane stalks crushed in a mill.

324. Candragupta said to himself: “'Who is this unlucky woman climbing onto
my chariot?,” and thinkin g that she might destroy- his chariot, he tried to
stop her.

325. But Canakya said: “Candragupta, don't stop her! This is a favourable
omen, make no mistake about it.

326. “What this omen means, my child, is that for'nine generations your
descendants will enjoy continually increasing prosperity.”

327. Then when Candragupta and Parvataka took over Nanda's palace, they
set about dividing up Nanda's immense wealth.

328. Now among his possessions there was one maiden who was guarded as
if all his treasures were somehow united in her, for king Nanda had fed
her from birth with poison.

329. And Parvataka felt such love for her that he enshrined her in his heart as
if she were to be meditated on like some deity.

330. So Candragupta's teacher gave her to Parvataka alone, and the marriage
ceremony was performed at once.

331. But while Parvataka was holding her hand in the marriage ceremony, the
heat of the sacrificial fire made her perspire, and the poison passed from
her to him.

332. Parvataka felt pain as the transferred poison began to work, and then all
his limbs became weak. He cried out to Candragupta:

333. “I feel as if I had drunk poison, and I can barely speak. Help me, my
child, or I will surely die at once!”

334. But as Candragupta was repeatedly calling for doctors and sorcerers,
Canakya quickly whispered in his ear:

197

THE CLEVER ADULTERESS AND THE HUNGRY MONK

n r aW3y ° D itS 0Wn ’ there ' s no Deed ^ medicine If this

plague Parvataka goes away without your intervention, just let him so
Keep quiet and wait, for youll be well off without him g

““ awag *“» W* will

SIS y °" “ “ *

33? ' Sk^f* 8 "^ *?“ ya !igm,Ung t0 »» towns and

3?* Th * < ^ ky !' foreI ” os ' of wuemen, stopped him from getting help.

“ ^king of Himavatkata went to his death, and in this way Candra-
gupta gained sovereignty over two kingdoms.

339 ' ^ “ e k h “ ndr '? fi#y - five years after the death and liberation of

glonous Mahavira, Candragupta became king.

340. Now in Candragupta's kingdom, certain men who were still followers of
Nanda stayed m the rugged «,unhys.de and lived as rob“rs

341. So CSnaqra went off in search of some man capable of protecting the
city, and he came upon a man of low caste

M2 ' S^asZT 1 *7 “ gaged “ eehing fie rn a mrmim nest When
Lanakya asked him what he was doing, he replied-

343. “I'm busy killing off these evil termites that hurt my children Fvii

creatures don't deserve any better.” Y ^ EvJ

344. Canakya thought to himself: “For a low caste man, he shows remarkable

,. geDCe 311(1 encrgy ” ; 311(1111611 he returned to Candragupta.

m^ S H S ° n ’ l Sidmi teaCh6r ’ had Candra S«Pta send for the low caste
man and put him in charge of the city.

346 ' oMoo d TT"* 1 Nanda ' S “ eving su PP orter s With gifts

“* ““ ““ S ° <**»* PI- wafS

34? ' S to ““ Mamy “' S teaCher tad to obtain

, h J a PTOUlar vlIla « e ' so fro summoned the householders residing

348. Still angry mto them. Canto's son with mahcious intent gave them the
foUowmg order: “Make a bamboo mango fence.”

349 ’ toe S °° ’ i T uaions ' “to viltagB householders cut down

toe bamboos and made a fence for the mango trees

I, toM you ,0 do was make a fence for toe bamboos out of the mango

351 ' fc 44 If ?“ dtya “ ntnved 'o P" the householders at fault, and in
toswrath he had toe village burned, complete with its cMhC

198

Hemacandra’s PariSistaparva: The story of Canakya

352. One day, concerned that Candragupta's treasury was empty, Canakya
filled a bowl with gold coins and announced to the public:

353. “Play at dice with me. Whoever beats me will win this bowl full of gold
coins. That is my stake.

354. “But anyone I beat will give me just one gold coin. Men, this offer is as
firm as if it were carved in stone.”

355. Then Candragupta's teacher began to gamble with people day and night,
and since the dice were loaded, he beat them all.

356. But that way of acquiring wealth was slow and produced very little, so
to try a different scheme he sent for all the townsmen.

357. First he fed them and then he gave them excellent wine to drink. And
during the drinking bout, he had noisy dance music played.

358. Now Canakya was skillful about ways of acquiring wealth, so laughing,
dancing and singing, he pretended to be drunk, and he recited:

359. “I’ve got two garments dyed red, the triple staff of a mendicant, a golden
water-pot and a submissive king, so sound the lute!”

360. And then, when the musicians had played the lute music, a drunken
townsman, waving his arms, declared:

361. “Ha! Every step an elephant takes on a journey of a thousand leagues I
could honour with a thousand gold pieces — and I could do it every
day.”

362-63.

As before, after the lute was sounded, another man announced: “If you
sow a bushel of sesame seeds and they all sprout and produce lots of
sesame seeds, that's how many thousands of gold pieces there are in my
house. Nobody could count them all.”

364-65.

As before, after the lute was sounded, someone else declared: “With the
butter produced in a single day from my cows I could build a Ham to
stop the flow of the rushing mountain streams swollen with water during
the rainy season.”

366-67.

As before, after the lute was sounded, another said: “With the hair from
the manes growing on my new colts of fine breed bom on a single day,
I could wrap up the whole city of Patallputra as a spider might wrap a
tree with a web.”

368-69.

As before, after the lute was sounded, someone else spoke: “In my house
there is a single rice plant that, each time it is cut, generates grains of
rice. Another plant, called donkey-rice, reproduces itself again and again
whenever it is split. Such is this pair of gems, you people!”

199

THE CLEVER ADULTERESS AND THE HUNGRY MONK

370-71.

As before, after the lute was sounded, another man, excited by drunken¬
ness, said: “I am free of debt, and in my house there are valuables to be
counted m the thousands. I smell nice because I'm smeared with
excellent sandal paste. My wives are always obedient Nobody is as
well-off as I am.”

372. As before, the lute was sounded. In this way, Canin's son, that ocean of
intelligence and learning, discovered the riches of all the rich men

373-75.

Then gold pieces equal to the number of footsteps of an elephant going
just one league; as many thousands of gold pieces as the number of
sesame seeds produced by a single plant; each month the clarified butter
produced in a single day from the fresh butter of the cows' milt; the
colts of fine breed bom on a single day; and as much rice as would fill
the store-rooms -- all this had to be given by the wealthy to Canakya, for
he had learned all their secrets. "

376. With this wealth, the son of Canin made the Mauryan very powerful; for

a minister who is an ocean of wisdom can be a veritable wishing-well
for kings.

377. Now during a time of terrible hardship lasting twelve years, a holy
teacher named Susthita was dwelling in Candragupta's city.

378. Because the shortage of food made it impossible to survive, he sent his
own school of followers to another country while he remained behind.

379. But two of the young monks turned around and went back to him. And
when their teacher asked why they had returned, they de clar ed:

380. “We are simply unable to bear separation from our venerable teacher.
Therefore, if we can just be at your side, it will be fine with us if we
live or die.”

381. The teacher said: “What you have done here is not good. You two, fools
will sink in a bottomless ocean of imperfections.”

382. Yet after their teacher had said this, he gave them permission to stay; so
they remained there serving him, like two bees at his lotus-like feet.

383. Dpe to the severity of the famine, these two obtained very little by
begging; and since they ate only after feeding their teacher, they began
to waste away.

384. These young monks, never satiated, perishing with hunger, at last took
counsel together in secret:

385. “Once we heard our teacher speaking to ascetics who had completed
their studies, telling them about the divine, magic eve-o int m en t that
makes people invisible.

200

Hemacandra’s PariSistaparva: The story of Canakya

386. “Therefore, let us make use of this magic spell to fill our bellies. For
once our bellies are full, we will be able to serve our venerable teacher
free of care.”

387. So that very day those two made themselves invisible and went at
mealtime to Candragupta's palace.

388. Since nq one could see them, those young monks ate as much as they
wished from Candragupta's own plate, as if they had been relatives as
dear to him as his own life.

389. And as those two fed themselves day after day, the king got up from his
meal with an empty belly, like an ascetic practicing austerities.

390. Since his food was being stolen by those two, king Candragupta
gradually grew thinner, like the moon during the dark fortnight of the
month.

391. Nevertheless, he told no one that he was never satiated, even though
hunger tormented him as if he were a rutting elephant.

392. Then one day in private the Mauryan’s wise teacher questioned the
Mauryan: “My child, why are you wasting away day by day, as if you
had consumption?”

393. The Mauryan replied: “It's not that they don’t serve me enough food, but
it's as if some ghost is snatching it away from me.

394. “Everyone near me believes that I am eating plenty of food, yet I don't
consume even half of my meal. I really don't understand it at all.”

395. Canakya said: “How can you still be so foolish that you have tortured
yourself all this time, as if you were some ascetic who didn't know the
true doctrine?

396., “Well, at least now you have spoken up properly. Before long I will
catch your food-thief.”

397. With these words, he spread a powder even finer than barley-meal on the
ground in the place where Candragupta took his meals.

398. And when the king had sat down to eat, those two young monks also
came to eat, leaving footprints on the powdered ground.

399. After the monarch had eaten and risen, Canin's son saw the traces of
their feet and said to himself:

400. “Surely the person who is taking food from the king's dish with such
, ease is a human who walks on the ground, but he must have a magic

ointment that makes him invisible.”

401. So on the following day right at mealtime, Canakya created in the dining
hall a smoke so thick that you could cut it with a knife.

402. And when, as before, those two came and ate from the king's dish, the
penetrating cloud of smoke made their eyes water.

THE CLEVER ADULTERESS AND THE HUNGRY MONK

403. All of the eye-ointment that made them invisible was immediately
washed off by their streaming tears and carried away like so much mud.

404. Once the ointment was gone from their eyes, they could be seen eating
from the dish by the king's attendants, who all frowned angrily.

405. Yet from fear of Canakya, nobody said anything to shame those two, and

Canakya himself was afraid of showing disrespect for the monks so he
said:

406. “Worthy fathers, you are gods in the form of ascetics. Please be gracious
to us and go back to your own abode.”

407. When those two had gone, the king said in despair: “I have been
polluted by eating food left on the plate by those two.”

408. But Canakya replied: “Don't misinterpret an advantage as an offense.
You have acquired merit by sharing your food with sages.

409. Fortunate is he who gives food to a wandering ascetic! Will you not be
spoken of even more highly now that you have shared your plate with
guests who were sages?”

410. Canakya instructed the Mauiyan with these words, but he also went to
the worthy teacher and reproached him for the unseemly behaviour of the
young monks.

411. The holy teacher retorted: “What fault is it of these two young monks if
people like you, the laymen of the religious community, care only for
filling your own bellies?”

412. Then Canakya apologized for his own misdeeds and bowing to that holy
teacher, he replied: “You are right I have been thoughtless and you have
instructed me.

413. From now on, whatever benefits holy men - food, drink, and other
means of subsistence -- will be made available in my house.”

414. Canakya took this vow and remained firm in his decision from then on,
fulfilling his responsibilities as a householder.

415. It happened that Candragupta was devoted to the false ideas of the

heretics, so Canakya, who loved him like a father, set about educating
him: &

416. “These wicked ones lack self-control and are by their very nature
lecherous. They are not fit even to talk to, let alone revere.

417. “They are like trees on which the birds of passion roost Any gift to
these ungrateful, evil men produces no benefit, like rain showered on
salty soil.

418. If you rely on them, they will make you sink in the ocean of worldly
existence as if you had boarded a boat made of iron. Therefore you must
not put your faith in them.”

419.

420.

421.

422.

423.

424.

425.

426.

427.

428.

429.

430.

431.

432.

433.

434.

435.

436.

Hemacandra’s Pari&staparva: The story of Canakya

The Mauryan replied: “Master, your words have complete authority for
me. All the same, please prove to me that these men lack self-control.”
So Canakya had a proclamation made throughout the city to this effect:
“The king wishes to hear the doctrines of all heretics.”

After they had all been summoned, the highly intelligent minister seated
them in a secluded spot that was dose to the women's quarters of the
palace.

But earlier, Canakya had sprinkled on the ground near the women's
quarters a dust so fine that it was invisible.

After he had brought the heretics in to be seated, they realized they were
in a secluded spot and walked over towards the women's quarters.

And since by their very nature they lusted after women, they could not
control themselves and began looking at the king's women through the
openings in the window lattice.

These wicked men kept staring at the king's wives while they waited for
the king. But as soon as he arrived, they returned to their seats.

They expounded their doctrine to Candragupta and then departed, all the
while wishing to come back again to look at the women in the harem.
Now when they had gone, Canakya said to Candragupta: “Look, my
child, at the signs of the heretics' lust for women.

“For until your arrival, these men couldn't control their senses and were
peeking through the window-openings into your harem.

“Look at this set of footprints clearly visible beneath the window-open¬
ings and you will be convinced.”

And when the king had been convinced, his teacher summoned for the
following day the Jain sages who were also to expound their doctrine.
These holy men sat down at once on the seats and awaited the king's
arrival with the obligatory recitation of sacred texts to themselves.

And then, when they had expounded their doctrine, they left to go home,
looking only at the ground because they adhered to the careful behaviour
required of Jain religious mendicants.

Canakya then inspected the dust beneath the window-openings and
showed Candragupta that it was undisturbed.

He said: “These sages did not come over here as the heretics did.
Otherwise, wouldn’t we see footprints here?”

So the king was then confident that the Jain holy men were truly
venerable, and he turned away from the heretics, as a yogin turns away
from sense objects.

And so, more than once, Canakya showed the efficacy of his wisdom,
and proved to be an arbour on which flourished the vines of the
Mauiyan's prosperity. One day he reflected:

202

203

THE CLEVER ADULTERESS AND THE HUNGRY MONK

437.

438

439.

440.

441.

442.

443.

444.

445.

446.

447.

448.

449.

450.

451.

452.

453.

by , Ut * 1 aCCUStom 10 eating poisoned food, so

that it will become the same as an elixir of life for him. Then no
poisoner can prevail over him.”

So each day the Mauryan was fed more and more poison in his food by
his teacher, who was like the wise teacher of the gods.

Now one day the pregnant queen Durdhara, out of her great affection for
Candragupta, started to share his food with him.

When Canakya saw her eating the poisoned food, he rushed up at once
and med out: "What haw y„ u dona?" for he was afraid the baby

Atthe mere taste of die poisoned food, the queen died, but Canakya
determined that the child should not die as well.

So he quickly cut open the belly of the dead woman and removed the
baby from it as one might take a pearl from an oyster-shell.

And since a drop (bindu) of the poison had already reached the head of
at infant, Canakya named him Bindusara, the “strength of the drop ”
Now when Bindusara had reached the age most pleasing to the God of
ove, Candragupta achieved death in meditation and went to heaven.
Then Canakya, wise and competent, appointed Bindusara to the kingship
And the new long became the executor of Canakya's commands, for Iris
success depended on his chief minister.

Now Canin’s son had earlier instructed the Mauiyan to name as one of
ms ministers a clever man named Subandhu.

But this man was envious of Canakya and wanted to become an
m^pendent minister. So in order to ruin him, he spoke to Bindusara

My lord, although I am not the final authority here, I shall tell you
something that will be helpful in the end; for that is what well-bom
people do.

“Do not trust treacherous Canakya, for it is a fact that this wicked man
cut open your mother’s belly,”

Right away Bindusara summoned the nurses and questioned them And
tom* they too said that it was so, he became very angry with

Canakya noticed that the king was angry, and said to himself- “That
mgrate Subandhu has turned the king against me.

I myself made him a minister, and now to repay me he is using sianrW
against me.

my B de f ath '“ haod - “i I am through wonyfog about the

donetom! eve ° "" tfmt of !ome -ay to avenge the wrong

Hemacandra’s Pari&staparva: The story of Canakya

454. “My devilish intellect will devour him so that he will never taste the
pleasure of kingly rule. I'll do him some injury that really suits the
circumstances.”

455. And since he had dreadful ingenuity, he used magic mantras to give
special powers to fragrant substances of the finest kind. These he placed
in a box, along with a piece of birch-bark on which he inscribed certain
words.

456. Coating the box with lac, he placed it in a chest, which he then locked
with a hundred locks.

457. He placed the chest inside his house as if it contained all his treasures,
and then he distributed his riches to the poor, to orphans and to other
deserving people.

458. Afterwards, he seated himself on top of a heap of dry cow- dung outside
the city, where he began fasting to death, intent on destroying his karma.

459. Meanwhile, Bindusara learned from the mouth of his own nurse the
whole story of how his mother died. He was filled with remorse and
went to where Canakya was.

460. And Candragupta’s son begged his pardon, saying: “Please conduct the
affairs of state for me again. I will be obedient to your commands.”

461. But the Mauryan’s teacher declared: “Enough of this begging, O king! I
am indifferent even to my own life, so what use are you to me now?”

462. Bindusara realized that Canakya was as fixed in his vow as the ocean
within its shores, so he returned to his palace.

463. But barely had Bindusara reached home than he began to rage at
Subandhu. Subandhu trembled as if he were freezing and said to him:

464. “Your majesty, I accused Canakya falsely because I didn’t know the
whole story. Please be merciful and let me go at once to ask his
forgiveness.”

465. With these words, Subandhu went and asked forgiveness. But this was
just deceit, for what he was thinking was: “He must never return to the
city.”

466. So with a wicked ulterior motive, he told the king that he wanted to
show proper honour to Canakya because he had wronged him.

467. Subandhu received the king's permission and went to show honour to
Canin's son, who was fasting to death.

468. And Subandhu arranged this ceremony of honour so that its beauty
concealed calamity, for unseen by anyone, he dropped a glowing ember
of incense onto the cow-dung.

469. Panned by the wind, the ember quickly set the dung-heap ablaze, and the
Mauryan's holy teacher, motionless in spite of the fire, burned like a

204

205

THE CLEVER ADULTERESS AND THE HUNGRY MONK

stick of wood. And when he was dead, he was transformed into a
goddess.

Sarga Nine

1. The next day Subandhu asked Bindusara's permission to live in Canakya's
house, for he assumed there were riches there which he wanted to obtain.

2. With the king's permission, Subandhu went into the dwelling and found the
chest locked with a hundred locks.

3. And he thought: “Canakya's entire fortune must be here. Otherwise he
would not have secured this with a hundred locks.”

4. So Subandhu broke the locks on the chest as one might break the fetters of
a prisoner released from jail.

5. When he saw that there was a box inside, he said to himself: “This must
surely be a jewel case, since it is so well- protected.”

6. So he broke open the box as if it had been a coconut, and found inside
those fragrant substances that surpassed the finest perfumes.

7. Subandhu inhaled the sweet-smelling perfumes like a bee seeking nectar,
shaking his head with growing amazement.

8. Just then he saw the birch-bark with writing on it, and thinking it must be
a list of C3nakya's valuables, he read it out loud:

9. “Whoever smells these fragrances and then does not lead the life of a Jain
monk will at once become a guest of the God of Death.”

10. When be read these words, he was plunged into despair, for he knew that
no magic spell of Canakya's would ever prove ineffective.

11. Still, Subandhu wanted to test what was written on the birch-bark, so he
made someone smell the perfumes and then eat luxurious food.

12. The man died at once, whereupon Subandhu immediately began to lead the
life of a wandering monk, not letting himself even think about enjoying
sense objects.

13. But he was not destined for salvation and could not free himself from his
desires; and so foolish Subandhu wandered over the earth, dancing like a
puppet on a string, still tugged by his attachment to life.

Note on the Translation

Hemacandra's verses here are disarmingly simple and swift- moving, but by no means
artless: puns and similes abound, and there are a fair number of long compounds. And
since the stories were no doubt familiar ones, the language is often so concise as to be
elliptical. The translation does not do justice to the style; instead, similes, idioms and
allusions are expanded or even altered without brackets in the hope that the stories may
be readily understood by the non-specialist reader.

Hemacanara s rau&i&iapaiv».

The Sanskrit is heavily influenced by the vernacular, and some ^
rather obscure even when the general sense is not. I am indebted

many helpful suggestions, but the following lexical problems remain, v. 282, lag ti, .
359, jhumbari; v. 360, kolika ; and v. 369, gardabhikasali.

206

207

The Story of Bharata and Bahubali

Translated by Ralph Strohl

Introduction

The passage that follows comprises chapters 34-36 of the Adipurana of
Jmasena, an early- to mid-ninth century A.D. Sanskrit account of the life of

BahnSli %JTJ ir * thamkara ° f 3ge ’ md Ws chadren ’ Bharata ^

Bahubali. These chapters recount the story of Bharata's quest for dominion over
brothers (of whom Bahubali is the youngest), his ignominious
feat by Bahubali, and Bahubali's renunciation of the world he has just won in
favor of the Jama mendicant's life. J

The Adipurana is an important text in the Digambara tradition. It is unusual
in that it rs written in formal Sanskrit, for the Digambaras preferred the various
vemaculm for story telling. It also contains the earliest formal recounting of the
Bharata-Bahubah saga extant. Within the next hundred and fifty years a cult of
worship would develop around Bahubali and the retelling of his story would
continue well into toe seventeenth century. The Adipurana 's importance lies,
further, in toe significance of toe overall issues that toe text raises. To some
extent toe text is a response to toe great Hindu epic, toe Mahdbhdrata. This
seems clear in toe manner in which Jinasena addresses themes of karma and
action dharma , and even sacrifice and worship in toe context of battle. The
rssue for Jmasena is, “Where and how is toe truly meaningful battle fought?”
“ ere 15 lssue more Poignantly handled than in story of Bharata and

208

THE STORY OF BHARATA AND BAHUBALI

The Story of Bharata and Bahubali, from toe Adipurana
Chapter 34

Descending ML Kailasa, as toe King of toe Gods descends toe Lord of toe
Mountains, the emperor, holder of toe discus weapon, set off on his march
toward Ayodhya city.

On toe march to bis capital city, Emperor Bharata, followed by his forces,
resembled toe ocean; he was as irresistible as toe r ushing waters of toe Ganges
River at flood tide. Only after several days’ march did the emperor's forces reach
Ayodhya, toe elegant houses of which had gaily decorated archways. The city
was resplendent at her Lord's arrival, sprinkled with sandal paste as if she had
been anointed by an unguent.

When the time to enter toe city was at hand, toe discus weapon lay down by
toe encamped emperor, and did not approach the city gates.

The city gleamed with a saffron color, tinted by toe rays emanating from toe
discus encamped at its gate, and resembled the setting sun. Now, certainly, King
Bharata was considered toe greatest among emperors, and toe city, before which
toe shimmering discus stood, seemed to be swearing to that fact, touching the
flames of toe discus as if in a divine trial by fire.

Then some of toe gods who were guarding toe discus, toe emperor's great
jewel* suddenly noticed that it was stopped, and they were amazed. Some of
those gods rose up angrily, saying, “What?! What is this?!” and reeled about
like firebrands, their hands clutching toe hilts of their swords. Others, in then-
perplexity, asked, “Is there a reflected form of the sun suspended from toe sky?
Why is a mode sun brought into being? The discus weapon's deviant behavior,
like that of an inauspicious planet, suggests that untimely demise of an opposing
army.”

Because toe discus wavered indecisively, some men of discernment began to
wonder whether or not there yet remained an unconquered opponent When toe
Commanders-in-Chief of toe army acquainted Bharata with this situation, he was
greatly perplexed, and he reflected, “Why on earth does toe discus, which
heretofore has been purposeful in its conduct, now falter, while I stand here with
no rival to countermand my orders? Certainly this must be investigated!”

The steadfast emperor summoned his royal c haplain and spoke to him in a
very firm voice. The beautifully-adorned goddess of speech, Sarasvatl, whose
meaning is always apparent, proceeded from toe lotus-like mouth of Bharata, as
a lady messenger from toe Goddess of Victory:

“The discus has trod toe entire earth, stuck fear into its enemies, and humbled
toe sun's splendor. Why has it not approached toe gates of Our city? When its
conduct had been unfaltering in toe conquest of the four cardinal directions
within the bounds of toe eastern, southern and western oceans, and in the two
well-known caves of Ml Vrjayarddha, on what account does the discus 'now

209

THE CLEVER ADULTERESS AND THE HUNGRY MONK

C “" yaKl 0f 0ur ^ 1* an oppooen, who deanes ,o

conquer Us. Is there someone among Our vassals who is as yet not conciliated
and hates us still? Or could it be that a Jdnsman of evil intent de^ usns

WfeST’ ““k r08 “n " h0 haKS US Wilh0ut “““ “• does «* welcome
Minrk r>f 7 Spe3kmS ’ the of evil persons waver, even among the great
Minds of great men are not envious of others' prosperity. The minds of the

petty, on the other hand, are. Perhaps there is someone in Our own family who
is drunken with foolish pride and is, therefore, disrespectful, and so the discus
now waits to cm off his pride. Cmainly, such a person is no! to be overiooted
Even an insignificant opponent must be destroyed quietly, for an overlooked
enemy causes suffering like a small grain of sand in one's £e. And even a ^
any thorn must be extracted by force, for such a thorn in one's foot can cau2
agonmn gpain if ,t » not removed. Indeed, this exalted, celestial discus is the
greatest of an emperors jewels. Therefore, its hesitating is not without cause. So

“a” ^ “ maD “ eSB “ “ 0t sufficienU )' understood, honorable Sir.

IS n W aS1K “° n 00 iB pm “ ** uo inconsequential reason

^ n defi3 aS ttat r aSOn * 10 be P ondeKd uuU youVe underatood its
mtune Ill-defined actions do not meet with success, either in this world or the

dre ifl a ? 8 ! of affairs rests in you, in your supernatural vision. What

else is the dispelling of darkness than the arising of the sun?”

ha ™g commu ™cated the needful to this man who knew the
celesda^ realms, ceased his measured speech, for the mighty usually speak little
en the chaplain replied with pleasing speech ornamented by woids of depth
and clanty, mtended to enlighten the Lord of the Bharatas: P

“Your speech manifests sweetness, splendor, well-chosen words, all of which

SweT' IS t ? ere “ ythmg dSe that is S° od ^ lacking in Your
speech. We know only the Sastras, the law-books, and are unlearned in the

performance of deeds. Who, apart from Yourself, knows how to apply these law
books to the affairs of state? You are the first king, the royal sage. Knowledge

feel h KfiTS 15 made manifest for ** fesi time in You. How may we not

extraor?^ 1, °T' 8 ** ** yet sttaa P^ to act? Nonetheless, the

extraordinary regard m which you hold us lends us stature in the world- and it
is for that reason that we are prepared to speak.

O ^ t0 ^^"ti 011 “ ^ knowledge of the future,

O Lord, mile the conquest of the world is incomplete, the discus may not rest
from its labors’ For that reason, this flaming and terrible weapon of YoS
tames at the gate of the city incomprehensibly, as if held in restraint.

di^rrVT 7 ’ friend ’ enemy ' S Mend 311(1 friend's fiiend are simply

yT subki °'V y m IiteratUre ’ 0 Lord ’ Since y0u g° vem them all as

Your subjects. Even so, you must now subdue some opponent. One who would

bZZ rf 0US °f P ° Slti0n “ one ' s own h° use ^ like a harsh disease in the
reTni h ^ 7 CO “l uered ** outer re gion. The purification of the inner

region has not, as yet, occurred. Though Your forces have conquered all there

210

THE STORY OF BHARATA AND BAHUBALI

is to conquer, Your brothers remain unsubmissive to you. Your own family
swerves from its duty, but certainly poses no obstacle for a Lord such as
Yourself.

“One who is great and brilliant is stopped only by another who shares his
nature. This is illustrated by the example of the sun in the presence of the
special sun- crystal. Even weak relatives, having gained zealous followers, can
overthrow a king, just as a staff, when fitted with an axe-blade, can overcome
its mightier cousin, the tree.

“These brothers of yours will not be conquered easily, for they are powerful
and arrogant. The youngest among them is their leader — Bahubali, who is
clever and strong. Those brothers, all full of vigor and heroism, number ninety-
nine; they all insist, ‘We are committed to honoring none other than Rsabha, the
foremost teacher, our Lord.’

“So You must resist Your remaining enemies, which are like fires or hidden
tumors, O Lord. And You should be particularly careful not to overlook the
clever one. O Lord, let this earth be blessed solely with your beneficent rule. Let
not a bad king rise up among them, and make the earth fall into the evil state of
having two kings. While you are king, O Lord, the word of another king holds
sway nowhere. When a lion is present, how may fawns pay heed to the
command of the king of the deer? O Lord, let Your brothers follow you, made
rid of their jealousy, for the following of an elder brother who is also the
foremost figure of his era is prescribed in the law books.

“Therefore, let messengers be sent, and let them speak gently, but with a
strategic puipose, and thus bring them into obedience to Your commands. If that
fails, let them speak harshly. If a rival is inappropriately puffed up with pride
and does not conform himself to Your will, then he, alas, will cause not only his
own destruction, but also the destruction of those princes who have accepted
him; isn't that so? He is merely a beast who shares two thin gs with a rival —
his kingdom and his wife — for these are not generally shared.

“What more, then, remains to be said? They must approach you and bend the
knee, or they must go to the Jina Rsabha, the protector of the world for refuge.
There is no third way. Let their path be one of these two. Either let them enter
your audience hall, or take themselves to the forest to commune with the deer.
Your own brothers, as all those not obedient to You, bum like firebrands. Only
those who are obedient to You are an extraordinary pleasure to the eye. After
your brothers have bowed their heads before You, their envy calmed and
longing for Your favor, then let them prosper.”

When the chaplain, learned in the law books, thus advised him, the Emperor,
though he accepted his chaplain's opinion, yet immediately gave vent to his
anger. Hurling a glance foul with fury, as if throwing the bali offering into the
air, casting up a frown which resembled the flame of the fire of anger clouded
in smoke, spewing forth a stream of poisonous anger directed at his brothers,
and flaring up with untruthful speech, Bharata. enraged, spoke harshly:

211

THE CLEVER ADULTERESS AND THE HUNGRY MONK

T f Tf T "" my evU -®" brother are qnsqbinis-
'XXX qq tbera Pieces with the violent meteor of

my staff, which will fly U p against them! Such hatred as they bear me withom

cause, is totally without precedent; it has never been heard f noTs' nlfore
No d 0ubt ^ * ey TO beyond ^ dufi to ^ ^--n before.

Them pnde in their martial abilities is the consequence of the intoxication of
youth. Its antidote is heat inflicted by the flaming discus weapon.

wiZ?,? 6 WiCked , baSta 5 dS Wlsh t0 en i°y ^ earth, given to me by our father
witoout paying tnbute. In that case, let them conquer my land with afl the pride
of their soldiers. They must accomplish their fJty to me by faltog before mv
royal couch, or on the field of battle, with their limbs fallen into tlufembrace of
sharp arrows How little do they, who are given over to pleasesof le s^es
compare to Us, who have conquered all there is to conquer! Nevertheless We
shall give them their share if they submit to Us. ’ We

T Wm *** t0 Cnj0y UDder other circumstances.

Bauhal wh T Vi™ rCStS WMe *** Temmn conquered? And even
Bahubali who is clever, knowledgeable and devoted to his kinsmen shares in

this hostility of which even great men dare not speak!

the^* “ ^ USC . 0f having obedient v assals when Bahubali is not among

Sal^ttr 05 ™? an ° ther ^ PDiSOn Apodana, W?

capital? mat is the use of turning my adveisaries into allies by my terrifvinv

weapons if Bahubali remains unsubmissive to my orders? What is tbe^sHf

se warriors among the gods, for whom extraordinary boldness is their very

Me-jm^ when that haughty Bahubali is engaged ^paralleled com^tS

Wh ° welded the discus spoke in such a rage for undertaking battle
the chaplain again approached in order to speak with him:

“Though you declare that you have conquered the world yet are vou

“* t0,ce of y° m anger! Why? Surely it is lo be conquered by one
o has first conquered his passions! Quit this immature behavior Let Lose
youths travel there fruitless path. My Lord, darkness cannot reside to one X
h “ comi “' rcd “"“S. #» Sbt.fold enemy. He who would not rescue himself

S 2Z ^ ^ k "*> “ able “ -ape tom“nXX“

abmit whether or not to act Is a king who is ignorant of his own soul any more
able to re.vest.gtue what re needfhl or what is to he avoided? Is he no. mZ
king who, having his own dominion, yet fails to undertake the conquest of his
enmmes? Just so, he self-subdued, who desire to conquer he eX^o in fart
conquer it. becreree drey put an end re he wmh of Lse who woild ZZm
harm. For people who have vanquished the different senses, learned well he
wealth contamed in he sacred teas, and who desire to atX hTX wX
forbearance re he best means to victory. When his task may be acXpS
by writing, excessive exertion is fiuitless. Who would take a hatchet toLounc
grass, when it may be split by a fingernail? Just so, you should subdue you?

212

THE STORY OF BHARATA AND BAHUBALI

numerous brothers in a respectful manner by the employment, in a deferential
manner, of a number of ambassadors.

“This very day, let messengers bearing letters be sent out simultaneously, and
having gone, let them say to your brothers, ‘Come to the Emperor. Look to your
oldest brother! Service to him, which consists of giving what is desired, is like
service to the wish-granting tree of heaven. The emperor, your elder brother,
deserves your veneration and should be honored by you in every way! His
sovereignty does not shine in glory with you so far from him, just as the orb of
the moon does not look so radiant without the host of starts nearby. Universal
dominion exercised in the presence of his virtuous kinsmen is surely a cause for
joy; in the absence of them, however, it causes no pleasure.’

“This is the message. But another message must filter through the sense of the
letter. Clever messengers must be entrusted with these letters and the requisite
gifts. Noble king, such an action causes fame and is conducive to prosperity. If
your brothers do not, as a consequence, become obedient, then a further step
will be considered.

“You must do this in order to prevent any ill-report of You. For surely, while
fame is lasting in this world, acquisitions are not.”

With that talk, Bharata, the holder of the discus, calmed down and left off his
anger. Surely, the emotions of great men are to be steered into submission.

“Let Bahubali, who is strong of arm, and whose will is not to be subjugated,
be for now. I will examine his two-faced behavior by means of the other
brothers.”

Bharata's mind was dear when engaged in activity. Having made this
determination, he charged responsible emissaries with his message and sent them
to his brothers. The ambassadors went to the princes, as they had been
instructed, saw them each in accordance with propriety, and delivered their
Lord’s message to them as circumstances dictated.

The princes, hardened due to their heightened intoxication with sovereignty,
addressed the messengers together in order to declare their independence:

“We esteem the King's statement as true. In the absence of our father, we, the
younger brothers, are to honor our older brother. But our father and teacher,
who perceives all things, is still visible and present. He is our authority. Indeed,
this sovereignty of ours is granted us by him. Consequently, we are not
independent, but hold as paramount the guidance received at the feet of our
father. There is nothing that Lord Bharata can either give or withhold from us.

“Nevertheless, we are delighted and well-pleased by this invitation to share
the wealth with the holder of the discus.”

The princes treated the messengers well, in accordance with the respect due
to Lord Bharata, presented gifts to them, and sent them off with their replies.
Having honored the messengers with their gifts, and handin g over to them a
verbal message for the emperor, the princes went to their teacher and father and

213

THE CLEVER ADULTERESS AND THE HUNGRY MONK

conveyed to him Bharata's machinations. And having gone to him with a retinue
appropriately limited so that they could approach him, they saw their father,
lofty as a great mountain, rising up on the peak of Mt Kailasa. Throwing
themselves down in order before him in a proper manner, the princes reported
this command to him who hated killin g:

We have obtained our birth and the highest prosperity from you. We strive
only after your favor, 0 Lord, and seek nothing else from you. This man only
speaks of the favor of his father with a loud voice. But we have obtained
prosperity on account of your favor, and are conversant with its very essence.
We are fond of honoring you, long for your favor, and are servants of your
words; let happen to us what will, we desire nothing else.

Even so, Bharata desires to elicit from us our reverence on a permanent
basis, whether out of arrogance or jealousy, we do not know. Our beads, spoiled
by the pleasure of repeatedly bowing before you, are most certainly not resolved
upon another object of reverence, O Lord.

“Does the royal swan, who enjoys the waters of Lake Manasa, that are
colored gold with the pollen of lotuses, take delight in the waters of any other
lake? Does a bee, even at the point of death, betake itself to the tumbi plant,
when he has been caressed by the fragrant flower on the hair of a celestial
nymph? Does the cataka bird, drinking up from a new cloud the water of the
sky, clear as a pearl, also desire to drink water from a dry lake?

Our heads are tinted with dust from bowing to your lotus-like feet, and we
are unable to bow before wicked people, either in this world or the next. We
have come to you to undertake the consecration due to heroes, which is free
from fear, and which is firmly opposed to any act of reverence to any other
person. Tell us the path which is proper and salutary for us, that we may be fit
to abide in houses firm in devotion to you. O Lord, let us attain to a path like
yours, by which we may overcome the fear of loss of honor caused by
subjection in existence after existence. For ascetics thrive happily in the forest
along with lions, and have overcome the fear of humiliation which arises in the
loss of honor.”

The noble Rsabha then instructed them sternly, rebuking them, and with a
loud voice, causing them to stand on the eternal path:

How are you to be made subject to another? For you are proud, are comely
in body, and endowed with virtues, courage and youth, resembling the finest of
elephants. What use is a transient empire and of what value is this worldly life
that must pass? And what, pray tell, is the value of the power of lordship, that
corruption which is nothing more than the insanity of youthfulness? What is the
use of armies that can be subjugated by others with their own strong forces, and
what use are riches and livestock which will, in turn, be carried off by another?
What point is there in exciting the fire of desire, kindling it, so to speak, with
riches? Leave off the pleasures of the senses, the enjoyment of which is likp

214

THE STORY OF BHARATA AND BAHUBALI

enjoying food laced with poison. Even when you have enjoyed them for a very
long time, they eventually cease to give pleasure and become wearisome
burdens. Moreover, my sons, is there any sensual pleasure that you have not
tasted? And the taste of the pleasure of the senses, has it left you satisfied? Fie!
upon such a kingdom, where friends are weapons, sons and relations are
enemies, and the earth is a wife common to all! Let Bharata, that tiger among
princes, enjoy the soil of the Land of the BbSratas. So long as it is blessed with
good fortune, you have no grounds for impatience. When this ephemeral
kingdom is to be abandoned in due course even by him, why, then, do you fight
over this impermanent thing? Abandon your rivalry, then. Resolve yourselves,
instead, upon the great fruit of liberation, the unwithering flower of compassion
on the great tree of dharma.

“You possess great self-respect, and your asceticism is the protection of that
self-respect It is only honored by others, and does not require the humiliation
of according honor to others. The undertaking of religious mendicancy is the
guards, virtues are the servants, and compassion is the beloved queen. This
excellent dominion of austerity has indeed a commendable retinue.”

Having heard the Lord's elegant discourse on disregard for the world, the
princes, who had come to him, left their homes and went to the forest, and there
sought refuge in the life of wandering religious mendicancy. Immediately those
youthful princes took on the appearance of new bridegrooms, having, as it were,
the new bride, Dflcsa (Initiation), shown them by their father. And they made
this bride their own, just as a groom takes possession of his newly wedded wife,
in ceremonies of love making, pulling at each other's hair, for as these princes
married her, and thus attained to the steadfast, proper pleasures of that state,
they began by uprooting the hairs on their heads in five handfuls, as the sign of
becoming true monks.

Having undertaken severe ascetic penances, those princely sages shone like
the rays of the sun during the hot season, occupying all the quarters of the sky
with their own brilliance. They made their bodies, which were, so to speak, shot
through with the external marks of asceticism and aflame with its inner qualities,
emaciated through the practice of very arduous asceticism. Firm in conduct
which looks on all thin gs in the universe with equanimity, which is characteristic
of the conduct of the Jinas, they engaged in intense asceticism which was
embraced by knowledge and purity.

Those lords of that era ascended the supreme summit of indifference to the
world. Not concerned with the marks of royalty, they made the marks of
asceticism their own. Embraced by the mistress of asceticism, and longing for
the mistress of liberation, they forgot about the mistress of earthly dominion,
and became devoted to complete knowledge.

Having studied the collection of the twelve ahgas and the agamas, the sacred
texts, these highly intelligent princes ornamented themselves with abundant
subjects for meditation. T hinkin g, “By the study of religious texts the mind is

215

THE CLEVER ADULTERESS AND THE HUNGRY MONK

focussed, and that, in turn, leads to the conquest of the senses, those steadfast
brothers attained to the wisdom of these religious texts. They became thoroughly
famili ar with right conduct by means of the Acarahga. On its account, they
came to rule over purity of conduct, free from transgressions. Having learned the
well-written Sutrakrtahga in its entirety, both with respect to its style and
meaning, they attained to the state of preachers and guides in their intentness on
religious activity. They immersed themselves in the oceanic depths of the 100
chapters of the Sthdndhga, and immediately were able to distinguish among the
seven jewels of reality. They studied the Samavayahga, which is a complete
collection dealing with various matters such as the categories of substance, etc.,
and developed great wisdom. Those steadfast ascetics correctly ascertained the
various answers to questions contained in the fifth ahga, entitled Vyakhyd-
prajnapti. In accordance with what Rsabha taught, they first learned thoroughly
the JMtddharmakathd, which is a collection of religious tales, and then taught
it flawlessly to those who desired to know it. Having studied the entirety of the
seventh ahga , the Sravakacara, they instructed hearers in the conduct of
householders. They next acquired knowledge about the ten sorts of ascetic sages
who attain liberation during the span of years between the nirvanas of
successive Tirthamkaras. These sages must weather horrible afflictions nearly
impossible to endure. These tranquil and eminently learned ascetics learned
about such things as the ten classes of Opapadika gods and their five sorts of
unexcelled mansions from the ninth ahga. Having taken up a question for
consideration from the “Topics of Controversy,” they all together expounded the
arising of pleasure, pain, and so forth, among embodied beings. They bound
themselves with an oath to eradicate the fruition of good and bad karma, which
they understood well from the Vipakasutra, and performed asceticism tirelessly.
They acquired knowledge of differing religious systems through the drstivdda,
and, rooted in the deepest love for the teachings of the Jina, extended the
highest order of devotion to the Jaina texts. Having understood the essence of all
the religious texts, which is located in the drstivdda, they then gradually studied
the contents of the older fourteen Purvas. Consequently, having understood the
meaning of all the texts, so that they literally perceived matters through the eyes
of these texts, they gained purity in the conduct of their asceticism through the
excellence of their understanding of the meaning of those texts.

The action of asceticism produced pain among them, as if she were jealous
that they were silent with her and, at the same time, conversational with the
Goddess of Learning. Those wise conquerors of the senses undertook powerful
extended and unbearable asceticism, both of an external and an internal nature.
Ascending to the summits of mountains, those victorious ascetics bore the
burning hot rays of the summer sun, which are very difficult to endure. They
stood in rocky areas on the tops of mountains, their feet planted on scorching
hot slabs of rock, with their arms suspended at their sides. The earth, at this
time, was covered over with hot dust The forests were burnt by fire. The river

THE STORY OF BHARATA AND BAHUBALI

. - , m ^ ctdes were darkened by smoke. They resided in burned

rr 0 «vesT^ —

scorching heat by means of their harsh duap * baSeS q{ m at ^

These practitioners of yoga passed their clouds,

approach of the monsoon season, -^h tokened foe ^ ^ ^ ^

wrapped in the flick outer garment of fomtude ^ ^ o( ^ toy

In winter, lying down m open s P aces ’ . destroye d, they did not take to
gained thinness of body. Naked, then ^““8^ ^ ^ te ir limbs fully
fire for warmth, but prevailed o ^ of the right during the winter

they pleased, covered over by amass of

seasons of the year, the steadfast as ■ d con duct of an intensity
discipline for a long Ambled die ocean in their

unheard of, with an mteno movements of their bodily limbs. Those

profound depth, and with the wave- material things that they had once

honored and wise princes di no t0 be as worthless as a garland once

enjoyed and abandoned, considering be ^ ephemeral as

worn and now wilted. devotion to foe

clouds, evening, dew, waves or o , deatb rebirth, and gone out

eternal path. Disgusted wifo the realm o Jaina pathi

no,hi!18,0 *

superior to that. _ Glared bv Jina Rsabha, they

When the eternal dharma ha ^ bb ®^ on> ^ rded themselves and strove for
were thrilled, and desiring to a ’ ^ ecdo n for the dharma and its

that goal. Their faith was bom * ^at vows of mendicancy,

fruit, and they embodied the urity of conduct. Tfoey

which are difficult to o sav , ^tbfulness, refraining from theft,

practiced these six vows . L, fasting Resolute in their conduct

celibacy, avoidance of possessions, and v#*,****^ ^ confessing toeir
of combat against the senses Mdtennw ^ obtaine d the highest

transgressions with respect to y, Uberat e d from all activity that

purity for the length of h ' without defilement or property

did honor to the Mna path. Liberated

217

THE CLEVER ADULTERESS AND THE HUNGRY MONK

from aH kinds of possessions, and firmly-rooted in the dharma arisen from the
Jma, they did not desire property, which is said to be of two kinds, even to the
smahest extent. They passed their time free from illusion, rooted in the conduct
of the dharma even while in their own bodies, abandoning aU desires in favor
of the proper understanding of contentment

Houseless and wandering, they remained in whatever place they happened to
be when the sun set, and there cultivated the highest level of non-attachment.
Due to their preference for dwelling in solitary places, they stayed in villages for
only one day at a time, and not beyond five days in larger cities. With then-
abodes in isolated dwellings, such as abandoned houses, cremation grounds, and
so forth, they shared the dwelling of true heroes, abandoned by the seven kinds
of fear. Courageous and governed by a mental disposition of simplicity, they
resorted to dwellings on mountain tops, or in natural caves or forests, on a daily
basis. They dwelt on the edge of the forest, inhabited by lions, bears, wolves,
tigers, hyenas, and other such animals, all possessed of terrifying roars.
Unperturbed, they dwelt on the table-lands of mountains, which were alive with
the echoes of the harsh, reverberating roars of the tigers. Having cast off fear,
they sojourned in the forest, where they encountered the harsh-sounding roars
which emanated from the throats of young lions. These brothers, rich in
austerities, lived in forests pervaded by the low murmurs of the owl, over which
hosts of flesh-eating Dakinls roamed in the vicinity of dancing clouds. All the
directions were besieged by the ominous sounds of jackals. They also inhabited
the great cremation grounds of the ancestors. Those man-lions, whose refuges
were mountain caves, stood like lions, assembled together with hearts free from
all apprehension, in accordance with the teaching of the Jina. They inhabited the
forbidding forest regions, which teemed with injurious animals, and practiced
meditation in the dark of night. They frequented the forest haunts of the
elephants, whose tusks broke the trees there and left the terrain uneven. In those
forests, they inhabited caves where fierce lions dwelt, and which reverberated
with the great sound of the wild elephants.

United in the practice of yoga and study, and zealously seeking the right
understanding of the sacred texts, they never slept at night, but were ever awake.
Fond of the Virasana yogic posture, they passed the nights either in that posture
or in the palyahka posture. Having abandoned all attributes, renounced the body
and been completely purified by poverty, the resolute, nude princes strove to
attain the path to liberation.

They were indifferent and without any expectations. Following the path of the
wind, they roamed this earth, which is studded by a multitude of towns and
villages. They wandered over the entire earth and showed malice to no one. In
showing pity to all living beings, they showed the compassionate feelings of
others towards their sons. They were knowledgeable of the distinctions between
animate and inanimate things, and discerned the concrete manifestations of the

THE STORY OF BHARATA AND BAHUBALI

objects of knowledge. They gave up all censurable activity; their eating and
dwelling places were blameless.

For the sake of purity of the three jewels — right knowledge, faith and
conduct — they renounced whatever was censurable in body, speech and
thought, for the remainder of their lives. With great diligence, they protected
living beings, plant-, earth-, water-, wind- and fire-bodies, from all calamities.
They were tranquil, their minds were not depressed, and they were graced with
supreme indifference. They undertook the means to liberation, protected by the
three jewels of right faith, knowledge and conduct, and did not crave the
gratification of mundane desires. They followed the commands of the Jina Their
minds were terrified by the thought of going through the cycle of birth, death
and rebirth, the eternal cycle of samsara. They were radiant, and grasped the
knowledge of the sacred literature, by which one perceives the highest truth.
While yet in the body, they attained an eternal state by means of the light of
knowledge.

They ate completely pure food given to them by another, measuring a single
handful in a day. Thus they caused the true path, the means to liberation, to be
manifest for a long time. Even though it might result in bodily death, they did
not desire food prohibited in the scriptures, which is categorized in the following
ways: of doubtful purity, acquired through exchange, prepared specifically for an
ascetic, purchased, etc. Joined together in the ascetic life, the resolute princes
undertook to beg in a limited area. This begging activity was pure due to the
moderate number of houses visited. Taking no pleasure in food, they accepted
food which was neither cold nor hot, nor astringent, nor oily, nor salty, with the
sole intention of m aintaining the body. They ate only for the sake of supporting
the body. They held onto life only for the sake of dharma. The stain of sin was
removed from them who valued highly the extraordinary acquisition of penance.
They were not pleased to acquire food, nor distressed at the lack of it. Always
regarding all things impartially, they perceived praise and blame, happiness and
misery, and honor and contempt with equanimity. Maintaining their silence, they
wandered about for food as a cow wanders a field, eating the tops of grass in
the fields; even if they obtained nothing, they did not break their vow of silence.
Their limbs were withered by great acts of abstinence, yet they strove to
maintain the body. Even so they were not led to desire impure food. Those
heroes went forth to beg for food and, having eaten appropriate food quickly and
retraced their actions mentally to undo any errors of conduct, returned to pass
the time in the ascetic groves.

Their bodies became emaciated due to the heat generated by religious
austerities. Those lords of ascetics had a vow of constancy, and they did not
falter in their attachment to the practice of those austerities. The undertaking of
severe austerities caused languidness in their limbs; that languidness, however,
was merely an assertion of their firmness in perfecting their meditation on the
truth. There was no breach of their fasting by disruptions for a long time. Any

218

219

THE CLEVER ADULTERESS AND THE HUNGRY MONK

disruptions simply went away frustrated, unable to overcome the princes. Their
superior splendor, resulting from the heat bom of the fire of asceticism
surpassed the brightness of refined gold.

They obtained the highest interior purity, their bodies brilliant and heated by
the fire of asceticism. From the blazing fire that was their asceticism they
obtained the highest radiance. True it is that the shine of gold when it is heated
is bnghtest of all. And those princes, their bodies ablaze from the fire of their
ascetic acts, obtained the greatest inner purity. For when the body, like a
crucible, is heated with asceticism, the soul, like gold, becomes pure. Their
bodies nothing but skin and bones, the princes kindled purity of meditation.
Surely every external act of penance, and asceticism is for the purification of the
inner and outer self.

In them the siddhis, which are the virtues and spiritual accomplishments bom
of yoga (such as the ability to become of atomic size, etc.), became manifest.
Certainly completely pure asceticism brings forth great fruits.

Delight in asceticism was the well-made fire. The actions were the oblations.
They who acted according to the proper rules of conduct for monks were the
proper sacnficers. The ritual verses were the words of the Self-Existent Rsabha.
Lord Rsabha is the lord of the great sacrifice. Compassion is the gift for the
petitioner. Hie fulfillment of the desired objective is the fruit. The end is the
cessation of action.

Rightly having in mind this oblation derived from Rsabha, they, being well-
versed in the sacred texts, performed the unexcelled worship of asceticism.
Thus, being in mutual agreement, they brought to pass that superior action of the
homeless ascetics. This is the natural state of the very great

What more remains to be said? As long as they observed their duties without
transgression, they, who had abandoned the unnatural condition of royalty mad e
the realm of asceticism entirely their own. Thus, having gained wisdom from
ord Rsabha, the primeval male, those superior royal princes, plunged into the
waters of his words as royal swans plunge into Lake Manasa, and had their
delusion dispersed. No longer desiring to do obeisance to King Bharata, they
abandoned sovereignty and became religious mendicants. Those most excellent
sages of the POru clan, whose steadfastness was deep and abundant, were
attentive in the practices of those dedicated to the houseless state. May they
who pursued the path taken by Rsabha, lord of ascetics, their minds fixed on the
sole object which is salutary for the entire world, give us peace.

They bowed to the arranger of the world, Rsabha, lord of the anim^ and
inanimate, and clinging to the supreme religious state, thought that they were
obedient to no one less than he who was honored by the heavens. May they be
worthy examples for us, for their asceticism was abundant and satisfying, they
made the treasure of liberation their own, they were bom of the soul of the self-
restrained Rsabha, and are the foremost of those devoted to the Jina. Lord

THE STORY OF BHARATA AND BAHUBALI

Bharata was neither able to lead them into submission, nor to enjoy the earth by
s haring it with them, for they resorted to the powerful conqueror, Rsabha, their
father and teacher, for the better condition of liberation. May they, who are rich
in honor, be the kindling wood which bums up our karma, and cany away evil
for us.

Chapter 35

Now when the youthful Bahubali, abounding in the pride of his strength of
arm, was to be conciliated. Emperor Bharata's mind was somewhat agitated.
“So,” he thought, “Our brothers do not welcome Our joy. They think their
inviolability is due to their blood relationship. At the moment, Our brothers
think that there is safety in numbers, and have, therefore, opposed Us, turning
away from obeisance. The affliction of an external enemy who does not
acknowledge Us is not so great by far as an extremely haughty group of
kinsmen within Our very family. They smolder, their faces inflamed with the
fire of evil speech, and, fanned by the winds of opposition, bum like firebrands.

“Let the other princes, whom We have spoiled and let rim wild since
boyhood, be in opposition to Us, if that is their wish. But young Bahubali —
intelligent, knowledgeable in custom, courteous and clever — pray! Has even
he, benevolent though he is, gone into opposition to Us? And how is he now to
be conciliated? For he is powerful, and rich in self-respect, and bis own arm,
when upraised in the field of battle, is always the means to victory.

“Certainly, he possesses great power in his arms. Drunken with pride, he is
like a great maddened elephant, and is difficult to catch without conciliations.
That proud one is not brought into obeisance by the usual means of communica¬
tion. It is as if he were an evil spirit that has taken over with no one learned in
the science of magical utterances to exorcise it.

“The distinction between him and the remainder of the young warrior princes
is great. And can a lion be held down by nets after the fashion of common
animals? He cannot be split off from the others — he is too politically adroit for
that. Nor is he to be subdued by force. Nor can he be bought off. And this is
cer tainly not a matter for peaceful negotiation. Bahubali’s splendor is even
enhanced by Our affection, and flames just like the sacrificial fire, whose flames
are kindled by the dripping oblation of clarified butter. A peace mission directed
at one who is violent by nature is as useless as applying skin cream to the hide
of an elephant

“His disposition is, by and large, to be inferred from the behavior of the other
princes, who have turned away from my commands, abandoned the delights of
kingship, and set their faces toward the forest Let us, still, examine further his
intentions by means of conciliatory approaches. If, however, he should prove
intractable, We shall consider what else to do later. Concealing incurable
hostility within a kinsman's deceit, he may engulf the entire clan like a digestive

221

THE CLEVER ADULTERESS AND THE HUNGRY MONK

fire arising and seizing the bowels. Anger bom in one's own inner circle is an
obstacle for a king, as the fire produced from the rubbing together of two sticks
is for the mountain. Therefore, We must respond quickly to this strong prince,
who clings to his contrary behavior. There is peace for Us only when he, like an
inauspicious planet, is quieted.”

Having resolved matters along these lines, Bharata despatched a skilled and
trustworthy ambassador, fully apprised of the situation, to Bahubali. The
ambassador was followed by a coterie of his own dependents, as if by a second
affectionate self, which brought along its own provisions. The ambassador
reflected, “If Bahubali speaks in a manner favorably disposed, I shall then speak
without boasting. If he speaks of waging war, I shall attempt to ward off
conflict. Should he make a treaty and offer tribute, well, such is only our inner
desire. If he remains unreconciled and desirous of conquest, I shall make a
display of bravado and depart quickly.”

Calculating the well-being of his own side and the ruin of the other, he took
care not to be made of two minds by the divisive effect of other advice, and
kept his own counsel. He slept alone and secretly on the journey, for fear of
breaching counsel, and observed land appropriate for undertaking battle while he
traveled the long distance. He crossed over several countries, rivers, and
territorial boundaries in the course of his journey, and, after many nights' travel,
be reached the city of Podanapura. Then, having come to lands outside the city
that bore a rich and beautiful crop, he beheld a spot which bore a veritable
forest of fully grown rice, and became very happy.

He beheld tufts of rice that had sprouted up bearing abundant fruit, carefully
maintained by the common people. Seeing this, the ambassador considered the
populace to be unhostile, and intent on their own concerns. He heard the sound
of the scythes clashing with one another as the farmers were reaping in the
fields. The sound of the scythes resembled the sounds of the turya drum, and
were enjoyed by the tillers and their families as they danced, their scythes
upraised. In one spot he saw parrots extracting with their beaks the seeds from
the ears of rice, which lay in clusters on the retaining mounds of the paddies;
and those ears of rice looked to him like so many women who had been enjoyed
by their lovers. He saw the women who guarded the rice fields against bird and
animal predators, shooing off the parrots with inarticulate sounds, flapping their
breast coverings, which were as beautiful as the parrots’ wings. The entire sky,
garlanded with rice grains, was perfumed by these women, whose exhaled breath
rivalled the fragrance of the sweet-smelling rice. With the droplets of perspira¬
tion falling from their large breasts, the women looked as if they were making
themselves beautiful by putting ornaments of pearls on their chests. Their hair
partings were flecked with particles of lotus pollen, and they made for
themselves fancy chignons, bound with casually crafted garlands of blue lotuses.
Beads of perspiration, caused by their toil, beauteous as the rice grains, flowed
down the sides of their faces, which were fatigued by the heat.

THE STORY OF BHARATA AND BAHUBALI

He beheld sugar cane plantations^from^h ^ ^ ongh the

cane-crushing machines an e down . And in a neighboring field he

cane was crying out in fear ofbcwg Qf ^ large udder s. They were

fondlT^otogXrd of calves, toeffJo

viewing this scene. imagination. Water flowed from

The environs of toe city captur bearing millet, sugar cane

irrigation channels, and watere g with their ponds, wells, tanks,

and nee. He beheld teouflyjns l^U^. £ e dty with

pleasure gardens and abundant lotos_ ® g t0 be a hoard of precious

reverence, he considered the ° umer admired the royal courtyard which,

stones heaped and saliva of horses gifted by other kings,

filled with the turgid rut of elephants

was as though sprinkled with water ‘ . ^ keepers 0 f the main

The ambassador's presence was wbo waS seated on his

door, and he was ushered in to see ^ d ®^ blazing ma ss of splendor. With
throne. Beheld from afar, Bahubah appe ^ ^ a single pleasure-

a broad chest and a high-pe^edprom t ^ ^ ^ & very broad turban

mountain for his mistress, e surface of his brow, as if he had,

bound round his head, elevated above meflats^a ^ ^ He

with a great LclaU received the ^ accumalated fame of noble

sported a long, balancing stick which supported the burden

warriors was equalled. It was like an * the lustre of the

of the earth. He wore the ^ in his vicinity. He

blue lotus in his eyes. He te^no ^ ^ # ^ wfaich were both very
possessed an undulled min accommodate the Goddesses of

broad, both of which wereever av mb lage of virtues, the fruit of

Learning and Fortune. He had °a«sed ® enter into his own limbs

which is great and which acts as a pr ^ sky with a bright outer

and into the minds of *e noWe^H ^ not insignificant lustre of his

covering of shimmering ornaments, as tn ^by-colored pleasing feet, and
valor. His faca sbone Hkea —pfflar brou^t
a diamond-like upper body. H stability Brilliance permeated his

forth by ft. Creator to SSS* — » *

entire body, as did strength befitting& 1 ^ emissary moved a

of atomic particles made only of apta abode of such radiance,

httle ways off out of respect °r ^ and bowing his head which had

- - hade enter by B-ahuhali with aU due

hospitality.

223

222

THE CLEVER ADULTERESS AND THE HUNGRY MONK

a rJ?-TjT y L° beying Baharata ’ s command, sat down in an appropriate chair
and Bahubah addressed him, scattering the rays of his smile in all directions: ’

“Now, after so long a time, we have come to the Emperor's mind. Tell me
sir, is the world of Our Lord the Emperor well or not? For he has many
cares. Is the right arm of the Lord of Princes skillful? For he has not completed

^dhrn C nT e t 0fhlS eDemieS-1115 S3id 1bat 116 has ac ^ uired & dearth
gdtamght all the kmgs into subjection. Is there anything left to do or not?

Prince Bahubali spoke calmly let forcefully and briefly. Then he granted the
messenger leave to speak. ^

J!TI lhe meSSenger> bringin - together, so to speak, both sound and meaning
^ fee rays emanating from his teeth, commenced to speak in a stylish

Your retention is easily discerned in your speech, which is like a mirror for
the meaning in it is clear even to an unpolished person such as myself. We’are

win 3 ?' a r e !f? ger ° f ^ Bharata ’ m<i move at his pleasure. We are dull-
witted in the dilation upon matters of virtue and vice.

“Nobie Prince the emperor has declared what is proper for those whom he
chenshes^Ifrerefore, judge the worth of that pronouncement, not according to
the quality of the messenger, but, rather, according to the stature of the declarer

f T r teacher and father should 56 accepted. What he says is
yond dispute. Because of its authority, you must now conform to Bharata’s
command. ■**

“Bharata is the foremost among kings, the first of the Solar Race. He has trod
over the entire earth, and made the gods bow before him. Leaping all alone
beyond the town of Gangadvara in his chariot, he made the sea a wounded and

^ h n l e ?? y ‘ m T' S bUtDipg fire blazes 111 ** ocean ’ s water s and has
^ oth the wealth and pnde of the gods in heaven. He pulled the gods into

u jecnon by fastening a noose of arrows around their necks. How can they fail
to bow before him m a great multitude? His arrow's flight covered a distance of
twelve leagues, and made the ocean-bound abode of the deity Magadha the

v^ -°L? T nCe ' Bharata ' s triumph was proclaimed by the gods on Mount
\^ayarddha, for he conquered their Lord by his arrow's unerring flight The
gods, led by Krtamala, submitted to him. But enough about how theaerTd
deities on both sides of Mt Vijayarddha praised his victories.

“Having conquered the gaping darkness, he entered the northern face of that

^n? 3 ? hzS f yictolious forces - Wlth ^ aid of his general, he gained

c^ZnZ H° Se - u SUIT0Unding even ** fotoigners who resisted his
commands and seizing their wealth. He was anointed by the most excellent gods

at once, and his fame became like lotus flowers which grow on the peaks of the
highest mountains.

THE STORY OF BHARATA AND BAHUBALI

“Those twin deities, the Rivers of Heaven, attended him with respect and with
riches, for he had carved his fame into the peak of Mount Vrsabhadri. Laksmi
was made a servant, and the gods were bound in servitude by Bharata, under
whose command all the jewels were gathered together. Indeed, the 14 jewels of
the emperor yield wealth.

“He whose armies of conquest have conquered the entire earth roams over all
countries, forests, borders and ocean shores. He is worthy of honor, and now
celebrates possession of the discus. Honoring you with a proper blessing, he
appoints you a king. He rules over our realm, which is comprised of all the
oceans and continents which he traverses — over everything and everyone
except his beloved brother Bahubali.

“Behold his accomplishments; behold his dominion; behold the enjoyments
and the insignia of royalty, which all the brothers will savor equally, with the
resulting pleasure distributed among them. Though its men, demons, gods and
flying creatures are all submissive to him, the realm does not shine in its full
splendor while you are averse to bowing before him. When a relation does not
honor the King out of foolish pride, that intransigent rogue sears the King’s heart
sorely.

“Approach the impatient King and honor him with your prostration. Obeisance
to the King who desires it brings forth concord, does it not? The discus is
subject to no orders but his alone, and it chastises the enmity of those who
ignore his commands, which always bear authority. Behold the sovereigns of
several districts, cut down to size by his thundering staff, lacking the nerve to
transgress his commands. Approach him and make complete his heart's desire,
O Valiant Prince. Let all the world be united through your reconciliation.”

When the messenger had finished speaking, the clear-sighted young prince
smiled gently, and replied with strong words pregnant with meaning:

“You have described well the noble deeds of your Lord. For that is considered
true eloquence which well serves the speaker's purpose. And you have shown
your originality in accomplishing your chosen task by displaying conciliation
and at the same time inciting to division and war. You truly are the intimate of
a Lord who is like no other, otherwise how could you display so cleverly his
inne r thoughts? Your Lord sent you to me because you have so often proven
yourself. You are unusual, but that is wasted on me. For it villainy to behave
thus.

“The display of force, the proclaiming of one's own virtues, and the
highlighting of others' faults characterize the conduct of a scoundrel. A
malicious person willingly points out his own virtues and others' faults, and
covers up his own faults and even others' virtues.

“An ignorant man abides in the evil of the barren behavior of the scoundrel.
The wise man abandons this evil, for it is like a vine which attempts to support
itself by clinging to the air. Such a vine is despicable; it abounds in tasteless

224

225

THE CLEVER ADULTERESS AND THE HUNGRY MONK

fruits, and sears the world with pain. I consider it a vine of suffering. Concilia-
ory words spoken first and accompanied by gifts are brought to nought by
words of division and war that follow, for a person is justly made angiy by such
talk of division and war. Proper employment of these strategies leadfto success
m ones arms. Improper use of them leads to utter failure, Lely, when even a
friendly man is heated in anger, the conciliatory approach of wMch you speak

££ Si T A« of water cTdS

CO f ** SOrt 0f t0 a powerful man; how can you
3 T Whe \ y0U d0 DOthing but 0ffer * more “d “<« sticks

Ler aZL , 6ated ^ but DOt ” heated in

k £ nf t 0D “ Phant that 0311 be P acified > but not on a lion It
is the man who is incompetent in the use of these stratagems and mixes them up

who fails because of the defectiveness of his diplomacy, and not someone £e
me. You must have thought that We could not be subjugated by peaceful means
and so you decided to be insolent What a fool you are!

King Bharata is not to be praised merely because he is older. Is an aging
elephant a fit match for the young of the lion? Affection and respect SJt
among siblings who axe on friendly terms with one another; but among those
where tins is not the case, this peaceful condition between them is destroyed
The adage that the eldest is to be reverenced may hold in other places or at
another time. What recourse other than reverence is there for a man with a

Zh ?Z ** head? ° meSSCD ^ our hea « burns at the ^Symg of
another s pride. There is but one blazing sun. Is there another more Sem£ Ln

“Our father divided kingship between Bharata and me by proclamation
Bharataus called King of Kings. Now he is like a pimple on a goiter' Lefffiat
King of Kings wallow greedily in his riches, as he wLs. We reJupS om

ZtLftoZZZh ^ T merely UP ° D *** ldng - He ^ summoned Us
d make Us bow to him under some pretext or other, as though We

were a child; but that portion of the earth he offers Us appears to Us tot no
larger than a clump of aSoka trees.

“Wise men prize any fruit that is the result of the efforts of their own tree-like
arms, but despise the firm condescendingly dropped from another’s look of
favor, even though it were world dominion. A maTeven if he is a prLcTw£
desires wealth attached to the strings of another's commands, brings the title
king into disrepute, like the lizard which calls itself a snake! Are not the

bZmfd h Z!? 3 bUrd6D t0 ** bCStial priDCe Wh0 prosperity^

£££ afa “f e f r . S COnten ;f ° ne wh0 dfagB eagerly to life and posLsTons
acquired at a loss of honor is like a two-tusked elephant whose tusks are broken

veZZ V 7 0ther f ^ maD Wb ° b0WS Ms head 111 loss of:honor, may
yet retain his royal parasol, but he forfeits its splendor and its shade Sages are

of equal status because they have abandoned outer trappings and pleasures- but

what man on earth, if he would be a king, would give up his pride? A man who

226

THE STORY OF BHARATA AND BAHUBALI

is proud of his descent is not fit to be governed by another’s commands. Loss of
life, or even the hermit's life in the forest, is preferable. Let those who are
steadfast protect their honor by destroying their enemies. Glory always adorns
the man who has earned respect

“You have exaggerated nicely the Emperor's prowess. And how do I know
that? Because your words are like any other description that means to praise or
blame. Skillful speakers make even a quite lifeless thing flourish by means of
their rhetoric. Does not even a domestic animal become a lion when its praises
are sufficiently sung? All that you have spoken seems to Us to be mere words.
There is no similarity between setting forth to conquer the world and the mere
gathering of grains of wealth. Thar Lord parades around in circles collecting
taxes, as if he were begging alms. Yet you have elevated him to the highest
eminence from a state of beggarliness.

“Now, that the Emperor did conquer the gods when he conquered the world,
you must take on faith. But consider this well: did he not sleep on darbha grass,
and fast, and rain his arrows down while the water was stilled by magical
utterances when he conquered Magadha? And making his discus wander about
by means of his long staff of rule, and drawing the princes under his sway, alas,
he does mere potter's work!

“The dust of his offense soils himself, his family, and past and future
generations, and it has been taintin g the members of his own party, and even
their families, for a long time. What is the point of praising so immodestly the
unmanliness of one who, by using spells and magical utterances, endeavors to
draw the princes into his orbit? O messenger, it galls us greatly that you praise
his martial abilities, when the foreigners’ forces made his army waver uncertain¬
ly in water. Let that warrior's son have a care for his incorruptible wealth of
fame, for strong men who bury their wealth in the earth have gone to ruin.

“What is the use of jewels which don't cover even the amount of earth
measured by a fist? Yet princes have gone straight to destruction for such things.
This man is the sort who is weighed in a balance against a heap of jewels piled
on by his vassals. Sovereignty, alas, is not of such a quality.

“Clearly he desires to possess the land Our father granted Us. Would it satiate
his greed if We acquiesced? O messenger, that respected Lord has no shame, for
he desires to take from Us the family land Our father bequeathed Us. Will he
next desire his brother's wife? A man who is free and desires unhindered
conquest should offer something other than his wife and family and the land
conquered by the strength of his own arm.

“We have spoken enough. Either he or We, with valor in our arms, must
enjoy the earth, which is marked by a single royal parasol. We have had Our fill
of leisurely but pointless conversations with servants. His valor and Ours will be
revealed in the touchstone of battle. Therefore, let the matter be resolved
between us in violent combat Convey this. Our single certain message,
messenger!”

227

the clever adulteress and the hungry monk

wI!' e .r baS :f° r L dlSrn,SSed by Prince Bahubali ’ wb ° had revealed his pride

preparatiom^nR 3 ?t l0rd t0 for battle > making all due

peparauons. Then Bahubali arose, along with his vassals, heaps of jewels falling

off his crown, resembling hundreds of hurled firebrands, thoughts of battle tZ

. h ? wc . ex Pmssions of the warriors in Bahubali's army were heard bv
many, indicating that battle was immin ent: y

■ ‘ul , 1 “ t :, thiS batde . now come f or our Lord. And are we able to be
the earth t0 h™’ SmCC he has 1)6611 so beneficent to us? Lords who protect
seiz^ rif ^ Pr0tCCt ^ dep6ndentS - *** what if ^se men of strawfoil to
"ST' We °P body. We procu^te

^ ° f ~ Ml

1 with evei y tab pierced by arrows, obtain repose on the field

, nen “ e elephants flappmg ears drive away mv battle fatigue-? with
my speech «-«*, and my bowels coring 5ELJS

° f ““ - * ta * **“• ° f -

Of my bowels han^n, Z 2ZS? *— 1

In battalion after battalion the valiant warriors, delighting in war spoke in this
manner, and donned their helmets and seized their wfapoL ^

as If™ TTf’ 30X101,8 3011 ,0 iK somewhere,

-* - °°

ray?« IffeSulrf f w “ 1,0 '“"S** 10 lte mountaintops with its

K^^r«=s,rr--i!=:!5

Webern Monnmin?

its tad the h no T mal taimess and held the mountain fast with

njitt Now. wrthout lusne, at day's end, i, seemed to fall Actually

simif ^ Pk Wh ° $aW 11 ^^P 631 unde ^tood it to be falling when it w£
simply roarmng eternally on its horizontal circular path around Mo^nt Meru

THE STORY OF BHARATA AND BAHUBALI

The Virgin Quarters of the sky were besieged by darkness and bore colorless
countenances, as if tormented by the sadness of the sun in this predicament. The
lotus plant, its flowers withered, and afflicted with pain from separation from the
sun, seemed to be grieving because of the mournful buzzing of the bees about
it The forests of the Western mountain, spread over by the heat of twilight,
were as if encompassed by the jagged flames of a forest fire.

Lady Twilight, who was fond of the sun, was nevertheless abandoned by it,
and was seen in the sky as reddish in color, as though she had cast herself into
a fire in despair. With the lustre of vermilion, she glowed softly in the Western
region, like rows of coral gardens floating on a sea of sky. Her color, red as the
China Rose flower, spread out along the Western horizon, resembling the fire
that kindles the mental anguish of female cakra birds. She shimmered red in the
West, and was, for an instant, perceived as the concentration of all the passion
of ladies hearts in a single spot. The world highly esteemed the Twilight, who
bore aloft her red rays, and followed after the Lord of the Day as if into death.

The male cakra birds abandoned the female cakras, who followed after their
mates in an agitated state of mind. Now, then, who may avoid destiny? Was it
the sun's transgression? Or was it more a matter of the destined time which
caused the pairs of cakra birds to become separated?

Without the sun, darkness quickly pervaded the sky; generally speaking, in the
absence of the sun's brilliance, daikness prevails. The night, covered by
darkness, was clothed in dark blue and bedecked with stars, and appeared as a
woman wearing luminous pearls set off to meet her lover.

In a world covered with thick daikness, people with opened eyes did not see
the city at all. It was as if they were defiled with delusion. The people were
thoroughly shrouded in darkness and were inwardly bewildered. Consequently,
they were greatly inclined to go to bed, since it was impossible to see. Lamps
were prepared and shone in every house with trembling brilliance, their flames
like needles to pierce the thick darkness.

Then the moon arose, as if purifying the world with milk, and its rays drove
off the daikness, causing the world to rejoice. Promoting the fulfillment of joy,
it rose up like a good king, governing with affection all its territory. Just as a
heard of elephants seeing the lion dragging off a deer's carcass in its mouth,
flees, so the massive darkness, seeing the deer in the maw of the moon, fled.
The multitude of stars spread across the sky and sparkled around the moon, as
though a rapid flow of bubbling water had been made to stream forth. As the
young swan, seeking for grasses to nibble, plunges deep into a pond, so the
moon traversed the sky with its companions, the stars, nibbling away at the
daikness. Having dispelled the daikness and bathed the world with its beams,
the frosty-rayed moon spread over everything, as if coating it with ambrosia. But
even having driven the daikness a long way off, the solitary moon was
possessed of a stain, for innate daikness is very difficult to overcome, even for
the noble- mind ed

228

229

THE CLEVER ADULTERESS AND THE HUNGRY MONK
lustre, with gentle visages as it l, . with a cool

«» « —i «* * «

ornaments. They were live vines that fulfilled one's eveiy wish. AM af bytoj

rays of the moon, the ocean rose ud to hi^h u- * ^

m * n j. r t tiue with crashing waves so in th/*

minds of the lovers arose the desire for sexual union ’ “

Oamtog lovers, the most exceUeot rays of the moot, and sandal paste
Jhe honses of *e be ,^

xsss ra rr£ trsr w “

women experience longing simply because passion possesses them’

a^^r^h^ttd" n< ~a r 31 “

lodgings, made bold by the Boffless gZ SET ***£ ^ ^
wotds of her hiend J go-betw^s^^v^TeTemSUd
hereyes bathed tn tears, when he who is dear as Ufe has no, c!^ ’

-2 sxssssszz ri“~ or 2,1 r iov “ by

mutmuring hum of his bow suing of bees Nor h™’ ccom P al “=J by the low,
married woman, who was enraged that her husband • / ne glected the newly-
name of his mistress whenXL^o ^

potter bemtyed lady is no. calmed down by the nj .^w^thT.^
of the uSm plant, nor by wet breezes, for within her nun a tenible fiTS

“atfs r- a ® aed by God ° f

jady makes a tiva, en^t^S £ ttZg&'ZZ
lover to a place suitable for making love “Oueen wt t n , S 1 d by he
now call me your beloved; the womTo 1,2“™ yt '^TttT "
of your sense of shame as well as your hean to you now dare to mlT^e to

you ahoCtua^g^^fateZt ^^ “* love

Utese wonts in the pJeS^hetSe^o™ Z5 £“ * W ° Ved
come and tow htoelf at the angry datnsel'/feet’ e y°“ng man doesn t

up by the fans. Havmg conciliated him, bring him to me or lead me to ^

THE STORY OF BHARATA AND BAHUBALI

Since the lord of my life has many lovers, my life is dependent upon you for
support.” The woman, suffering in this way at the hands of the God of Desire,
was reconciled to her lover through the offices of her female companion, and
though recently separated from her lord, was again embraced by him, restrained
in the tight embrace of his strong arms.

The bell-covered girdles of the women lovers, with their soft tones, pro¬
claimed “Let everyone delight as he pleases in the realm of the Mind-Bom
God,” as if making a general public pronouncement Did the God of Desire,
perhaps, whisper at the base of the woman's ears, or was it merely the confused
uproar of a swam of bees buzzing around the lotus flowers tucked behind their
ears? Among the multitude of lovers, there was an outbreak of violent embraces,
rubbing of the decorative coloring on the women's breasts, and impetuous hair¬
pulling. After intercourse, the eyes of the lovers were of an impure reddish hue,
and the lower lip was a little bit reddened from having repeatedly uttered moans
of ecstasy. At the end of love-making couples lay on beds fragrant with flowers,
the covers fallen away from and exposing the pubic regions.

A few of the warriors made a feast of the love-making, even though their
desire was sluggish due to having feasted heartily in honor of the impending
battle. Some of the more determined warriors did not succumb to the embrace
of their lovers, for their desires could only be fulfilled by the joy of union with
Lady Glory. Some soldiers, whose lives were committed to conquest, did not
even take to the bed, thinking that they could only enjoy their lovers after
conquering the enemy's army. The foremost among the warriors, though their
desire was great, forsook the beds of their lovers because of their greater desire
for the joy of lying on a bed of arrows. Yet other warriors engaged in heroic
speech with their lovers, and, with their faces already turned toward battle, did
not even notice the shimmering starry night. Some soldiers were of two minds

— though their minds were zealously desiring battle, they, nevertheless, also
experienced a strong taste for union with their ladies. So they enjoyed the
commencement of love-play, harsh with the biting of lips, and looked forward
to the commencement of battle, harsh with the clash of swords.

The love-sick women carried away the minds of their lovers, gratifying them
in love-play with kisses and eager embraces. Even at the end of the lovers'
intercourse, the artifices usually undertaken at the beginning of it were satisfying

— glances from the comer of the eye, suppressed lau ghin g, whispered talking,
becoming fiercely angry without reason, ardent passion and expressively-arched
eyebrows, and feigned deceptions which ill-concealed true love.

The night turned away, as if blushing to see them falling to earth, hungry for
sexual union. The Lady of the Western region stood with a face like a pendulous
moon, as if cautioning the lovers, “Enough, now! You two, lords of your house,
have dallied for quite some time and are exhausted!” The sun, having separated
the cakra birds from one another when it set, now rose up all around with its
heat, as if anguished at what it had done.

230

231

THE CLEVER ADULTERESS AND THE HUNGRY MONK

sanemh rare d t JStOT I ^ 1 “ th 0 i“tan(Be e or i ““ ““ many - ra >' e<i

was driven off by the fresh, newlv ari^n ^ noctumaI darkness

to embrace rhe 8^0“^"°'" *“ " - *» - -

^—»

light from the moon. The hot sun onen^rtT?* bl ? S ’ made ° ff with ***
heavens, opening the eves of th? 6 °° r daricness ^d revealed the

arisen v^ariyin 4 momfn^ 7 ’ “ 11 Were ’ with * rays. Thus, having
® Sowing heat, emnlated the soldi^^aTt^u ^^ “* ^ ^

° f j0Ung ,heir

own, chanted a hymn. ^ ad ’ fact ’ alread y awakened on his

Chapter 36

hea^’an^eXi^Z^dala^T *“ “• obscuring

speech, like the ocean stnrck by the^inS of a^rZV* 1 ° f T ‘" eSSenge, ' s
war reverberated with sounds so strong th*t 7 1116 great kettle -drums of
the use of the sword p J££ £SS "“I *** tate » «
cavahy and elepham corps set 0^72^ ,^ 8 d,V ' ded b® Wautry,

chariots moved about in front of and h h a & ° f the aty ' plat °om 'of
aerial gods we^e^d “ "* *“■= of «* anny, and the

King Bharata, possessed of this full <?;■*
his vassal princes, desirous of vanquishing his vounZht 7“ 7* “* ° Ut wilh
great war elephants, with their battle Jc*r y ger brotfaer - The gathering of
mountains roaming about and en™ ■ a P peared to be a collection of

elephants stood oraU sidls^cSL 111 “Z* ^ ^ ^ Ru ^

the earth; indeed the earth resembled * s of juice from their temples onto
lofty war elephants, their limbs Th *

covered over by the soft heat of morning’ M l7d^ mountauis
the elephant divisions canarisnned in 7 j d Bharata reviewed his forces,
of victory, gave the impression that T ^ s P ortin g the auspicious marks
scene. Tte deph^t ZeT 7 ,td T* T^. **» ^ved on the

mounted on elephants’ shoulders, aM appearZtoZl^ 88 ° f her0eS) Were
itself. appeared to be the amassmg of Pride

and teir°m™s SW0Id '*‘ ps “ ct »g their shoulders

THE STORY OF BHARATA AND BAHUBALI

with their standard weapons, stood in numerous chariots like helmsmen on their
boats in the ocean of battle.

Helmeted and armed warriors guarded the feet of the lead elephant with
drawn swords, their blades razor-sharp. Other warriors, armed with a multitude
of quivering weapons, trembled like a portentous wind attended by meteors and
gathering clouds. Still another warrior, taking up in his hand a sword with a
dreadfully sharp point, and seeing the heroism in his own countenance, observed
his own valor reflected in the sword blade. One warrior was waving a sword
held firmly in his hand, and appeared as if he desired to measure out with it the
extent of regard his master would have for him this day. The forces of those
attached to the King Bharata set out, in divisions of infantry, elephants, cavalry
and chariots.

The vassal princes had their heads turned towards the jewel-like beams of the
sun. It was as if the Lokapalas, the protectors of the world, had descended to
earth. The princes gathered around Bharata, the Lord of the Earth, indicated to
him in a proper manner the collected might of their armies in the distance, and
then set out

The warriors calmed their wives, whose hearts were distressed at hearing of
the undertaking of this new battle, and set off with words of prayer on their lips.
Then the dust of the earth, kicked up by the horses' hooves and leaping into the
air, momentarily obstructed the view of the ladies of the heavenly realms. When
the dust was thrown up into the sky, causing it to be covered over by thick
darkness, light emanated from the emperor's discus, causing the warriors to
focus on it as their proper object of concentration.

The Lords of the Earth fortified their resolve on the march by means of the
speech of the soldiers, which was full of bravado, and even by means of the
gossip of the common folk, which was of a similar flavor. Prince Bahubali stood
close at hand, ornamenting the battlefield with his presence; and Bharata, that
tiger among princes, approached unhindered.

People spoke in this vein: “How can we possibly know what may befall these
two brothers? Generally speaking, for their partisans, the battle is not for
peaceful ends. This monstrous battle is begun by Bharata. True it is that princes
in their lust for empire will behave according to their own whims. They who are
joined to the crown are unable to hold these two brothers in check, for are they
not the very ones who have come fully-armed to make war? So this Prince
Bahubali, great in dignity and valorous of arm, stands face to face with battle
because he has, assuredly, provoked his brother, who bears the discus weapon.
Nevertheless, a wise man realizes that possession of a mightier army is not the
surety of victory. Can not a single lion conquer even an entire herd of
elephants? And the emperor is not generally taken for an ordinary man, for he
receives the protection of thousands of bowing deities, who feed on the nectar
of immortality. Therefore, let there not be war between these two, for its sole

232

233

THE CLEVER ADULTERESS AND THE HUNGRY MONK

S2 ° f Pe ° Ple ' Rate ‘* «**■. if toy to dose a,

TTms some people, in an impartial manner, lauded both sides. Others tainted
by favoritism, praised the excellence of their own side.

Thus, the Lords of the Earth, diverted by the considerable gossip of the

heroes°Bahubah’ ****? ** pl3CC where stood the foremost among

heroes, Bahubah Opposmg warriors in Bharata's presence usually esteemed hjf

pnde m his martial abilities, and trembled, for they could not suWue Wm ^

m the presence of Emperor Bharata's army, the army of Lord Bahubah ^demons

2S S ed “■ - ocean ‘ s —- ~ foe £Z S

Now, the resolute commanders in both armies, their energy rivalling that of
armored elephant, deployed their forces, intent on combat Meanwhile the
ZZ i> d T 18 ** 8 deliberated on ^ situation and said, “War between
daSh ? g °l tW ° P la -*> - « conduce to

‘ T u ° Ut smeU of deatfa about them. There will be no

injury whatever to either of them. But the likelihood of the tes of W

asTm ofteT ^ great ” HaViDg dedd£d this ’ fo ese ministers obtained the
T^e J md eXh ° rted ^ t0 a righteous battle:

hnZm TAZrJV V ith ° Ut CaUS6 ’ yet Causes ^struction of
ofZi't t f C ^ th£re 15 much unrighteousness and a great loss

thiT , A t k f ° r SUpRimaCy 15 possible “ a completely different way And in
toat contest between you, you must both bear defeat without anger or victory
without pnde. This is the correct way between brothers.”

had^fr PI ? CCS ’ **“ addreSSed by 311 ^ vas sals and ministers who
ad f^ SSed ^ ob Jecnons, determined, with heavy hearts, to undertake the

” rrrii'rr one ° f you «■*

or water, eye and arm, let him, reliant on his own abilities be lord of th*
S'ta f .' r,a0Iy '” deep-sounding dnuns

851 WhlCh ms P lred ** ““d summoned ail to army
commanders together in one place. The princes who adhered to Bharata's nartv

ST 6mselves 0D one Slde ’ md those belonging to Bahubali's on the

In the midst of these princes stood the two princely brothers, shining as if for
some reason or another, the two mountains Nlsadha and STL !
together. Of the two. Lord Bahubali, dark-haired I^sembW a lot Z

GanfdfT Wlth bUZZiDg 3101111(1 ^ shone ^ the lustre of the £y-blue
Ganida stone; while Bharata, the King of Kings, shone with the lustofLaled

Mounto m SeParatXOD fr ° m MS CT0Wn ’ ^ reSembled * e high-peaked King of

nh^ V f° T ° US B . ahubali s P° rted the steadier, unblinking, calm eye and ouicklv
obtained victory in the battle of glance. Checking <£ agitation’ oTbSs

THE STORY OF BHARATA AND BAHUBALI

irresistible, ocean-like army, the princes respectfully granted the victory to the
younger prince.

Then the two arrogant princes, like two of the elephants that support the sky,
entered into the water of the lake, and splashed one another with their long
arms. Like the streams of water clinging to the lap of Himavat, Lord of
Mountains, clear columns of water rained down on the broad manly chest of
Bharata, desirous of conquest. A large quantity of water loosed by Lord Bharata
toward the towering Bahubah did not reach his face at that distance, and
descended harmlessly near him. Lord Bharata was also unable to obtain that
victory, and his defeat was proclaimed loudly by Prince Bahubali's forces.

Then the two firm princes, courageous as lions, assented to close combat, and
ascended into the arena. Great was the battle of their arms, for each possessed
great pride in his arms' strength. There were many tight embraces and holds, and
there was much flapping of arms and bounding around.

The Emperor Bharata, whose splendor was like his blazing crown, was lifted
up with ease by his younger brother. The staggering ruler instantly felt what it
was like to be spun around like a fire-brand.

The younger lord conquered the older, the tiger who had conquered the land
of the Bharatas. But Bahubah did not throw Bharata to the ground on account
of the respect due him. Just as if Nila Mountain were to carry Hima Mountain,
with its great s hinin g slopes, so Bahubah placed his arms around Bharata and
lifted him up.

Then, the favored Bahubah, along with his allies, let out a loud cry. But the
princes allied with Bharata bowed their heads in shame. Suffering a state of
highest humiliation, the emperor became visibly bewildered in the very sight of
his princely allies. Contracting his eyebrows, brightening like the reddish sun at
its arising, and blazing with anger, the Emperor instantly became terrible to
behold.

Then the Lord of Treasure, blind with anger, remembered the discus weapon,
which had cut off the entire world of his enemies, for the purpose of defeating
his brother. Simply being called to mind, the discus leaped immediately toward
Bahubali, circumambulated him and, making dull the brightness of the sun, came
to rest before that prince who could not be killed. Then the Emperor was very
repentant, and was chastised by the nobles, who scolded him, saying, “For
shame! Enough of this violence!”

The resolute Bahubah, having lifted up Bharata with his hand as if weighing
him, proclaimed the greatness of his deed with a loud voice, and brought him
down to a debased status on the undebased earth. Then Bahubah was ap¬
proached by the princes and was honored by them with shouts of victory, and he
thought to himself how great he was. But then he reflected, “What shameful
things my elder brother does for the sake of this kingdom which will perish! Fie
on this sovereignty which tastes bitter when it is gained and which disappears in

234

235

THE CLEVER ADULTERESS AND THE HUNGRY MONK

an instant It is difficult to be rid of, though it deserts one, just like an unfai thful
wife. People, attached to the pleasures of the senses, never stop to consider how
grotesque are the sense objects, how harmful, transient and tasteless. What wise
man would hanker after the poisonous pleasures of the senses, for once caught
by them a person goes from one misfortune to another. Preferable is poison
which may or may not kill you in this very life; the pleasures of the senses kill
you forever. Even the wise man needlessly goes to disasters on account of the
sense objects, which give momentary pleasure, but whose essence is astringent
at the time of ripeness. Who would partake of the objects of sense? For they are
like the astringent ripe kancheera fruit, of extraordinary taste at first, yet taking
away one's life in the end. Slashing swords, blazing fires, Indra's thunderbolt,
and great snakes are in no way the causes of affliction that sense objects are.
Ignorant men whose object is sensual enjoyment, and who long for the
acquisition of wealth, obtain possession of oceans, violent armies, fearful forests,
rivers and mountains. Those whose goals are the objects of the senses traverse
an ocean of sea monsters, and are buffeted by the noisy thunderbolt in the form
of the blows of the monsters’ long arms. Those who are allured by sensual
pleasures enter the field of battle without fear, where the sky is covered by a
hailstorm of arrows, to obtain them. Such insensate people roam in wildernesses,
where even the forest-dwellers roam with fear in their eyes, afflicted by the
hope for sensual enjoyments. Alas, those tormented by the dangerous graspings
after sense objects cross over rivers with formidable whirlpools stirred up by
aquine predators. Fearless people, bewildered by the speech of deceivers who
claim the knowledge of the science of medicine that cures aging, would climb
even the most difficult mountains to find the cave that holds that supposed cure.

This old age, violently seizing the hair and turning it white under the pretext
of aging, embraces us like an unwanted mistress. In general, those eager for
transient enjoyments do not know the distinction between good and evil. How
great a difference can there be between sensual indulgence and death among
aged men? Man's falling into old age is like the arising of a severe feverish
chill, with the body's limbs trembling, causing him to topple to the ground.
Among men, aging and the enjoyment of spirituous liquor quickly accomplish
decay of the body and slipping of the mind, as well as slurring of speech. This
hitching post of life, which, when it is strong, sustains the lives of men, is
uprooted violently by the malevolent elephant. Time. The strength of this body
is unstable, like the elephant’s ear, and this tottered hut of a body is destroyed by
disease as a real hut is by rats.

Alas! Lord Bharato's mind is obstructed by delusion, and he think-s constantly
about ephemeral matters such as the kingdom.”

Then Bahubali, that destroyer of deceit, having observed the debased
condition of his elder brother for a bit, expressed these sharp words to him:

“Hear me, O tiger among men! Leave off your astonishment! You have
resorted to this ill-intentioned and excessive violence in your delusion. The

THE STORY OF BHARATA AND BAHUBALI

discus, which you ordered against my invisible, mountainous body, fell like a
thunderbolt against an unpierceable diamond mountain.

‘•You have certainly obtained virtue and worthy fame by this empire you have
coveted, for you have shattered the vassals which are your brothers. You were
praised as ‘Son of the Creator, most excellent, bearer of the discus, uplifter
your family.’ For that reason you think this wealth of princes, which you have
Just now conquered, is indestructible and not to be enjoyed by others, but it is,

in fact, afflicted by sin. .

“Never mind this mistress of yours, the Glory of Dominion, which you so
highly honor. She is not proper for me. O vigorous Lord, no bondage ever
causes delight to good men. What wise man would touch this
is like some thorny vine, bearing fruit, yet also defile yy
must avoid this completely, as if it were a cluster of poisonous thorny Let us
two, rather, desire to engage in the wealth of asceticism and penance, free from
thorns, dependent only upon ourselves.

“Let us forgive any transgressions that have been committed. For my part, I
havtltemSLed my lienee, and have unedy fallen away fan, good

“^cascade of words, issoing from the mouth of Bahubali like fao-tefrom
a cloud gladdened the fevered mind of Bharata, the King eager or conq .
Bharata Sviled himself, saying “Alas! I have committed an outrage, and

repented of his own evil deed. t

Bahubali did not retreat from his determination, but actedBharatof; pk*s
to stay and become emperor. Oh! How steadfast are the mindM! Rqwang.
Bahubali threw down the treasure of the territorial dominion at the feet of his
£££ Ser, and hononng the fee, of his teacher and fate, took upon
himself initiation into the ascetic life of the Jainas.

Embraced by the vine of initiation, all his clothing cast aside, he was like a
J^ded ofTtt leaves, embraced by vines. With his fair's consent, the
learned and restrained Bahubali wandered about alone and performed yoga in a
^g pos“ul me rains came. Maintaining a prafaeworfay vowing
amid the forest's spreading vines, standing among snakes slinking

of anthiS, he was a fearful sight His feet were covered by the
expanded hoods of young, hissing cobras, as though covered wito P™>onous
Scouts With Vines descending through his hair down to hrs shoulders, he
SSSd the paradisal sandal tree with its multitude of black snakes. The
flower-covered vine of spring embraced him tightly, envel ^| * d

branch-like arms, as though it were a laughing companion The
off that vine by the hand of the Vidyadharis withered, and resembled beautifid
1* fe« of ‘Off paging fa the most shenuous tKOenc

activity, Bahubali seemed to be a lover emaciated by longing for his nusness.
Emancipation.

236

237

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Asceticism withered not only his body, aflame as it was by the heat of self¬
generated austerities, but also his karma, which does not confer happiness. He
was overcome by no affliction whatever, even though he engaged in excessive
ascetic penances. The steadfastness of the veiy great, because of which they are
not shaken from their purpose, is beyond conceiving by ordinary men.

Bearing all things patiently, composed, detached, and shinin g, he overcame
the burdens of the earth, and afflictions of cold water, wind and fire. He
prevailed over the pairs of afflictions — hunger and thirst, cold and heat,
gadflies and gnats — for the sake of success in his movement along the Jaina
ascetic path. He undertook the excellent vow of nakedness, and was not
overwhelmed by the mischievous senses. The restraint of the state of chastity,
which is nakedness, is the highest ascetic activity. Bahubali endured both
discomfort and pleasure patiently. For those not attached to desires, pleasure and
pain surely do not represent obstacles. He was not tempted by women, for he
had attained the state of being totally indifferent to pleasures, and he looked
upon the impure body of a woman as no more inviting than a leather doll. He
paid no heed to footwear, a bed or a chair, but bore easily the afflictions
resulting from walking, lying down and sitting. This foremost among men who
knew the highest truth was free from desire and forsook happiness, and bore
physical and verbal abuse to his person, since he was to give up the body. He
did not desire to maintain the body by eating and gathering food on begging
rounds. In this manner did he endure, silently, the afflictions of m endicanc y.
Making no discrimination between pleasure and pain, undertaking the purificato¬
ry activity of abandoning the body, and exhibiting supreme patience, he put up
with dirt and the touch of thorns all over his body. His intellect firm, he endured
the torment bom of these diverse bodily afflictions, which is difficult to endure,
and meditated on the body, that abode of diseases. Steeped in wisdom, he cast
away the pride that comes from mundane knowledge and which is an affliction
to true wisdom, and boldly bore the afflictions rising from that knowledge until
he attained omniscience.

He was not eager either for honor or precedence. He took no pleasure in
honor, nor any delight in deferential treatment. Contented as he was, he did not
succumb to any of these afflictions, and suffered neither from ignorance nor lack
of perception. On account of his conquest of these afflictions, extensive damage
was visited on the karmas which imprisoned his body. Indeed, the destruction of
the karmas is the consequence of the supreme victory over these afflictions.

He easily overcame anger with forbearance, pride by abs taining from
haughtiness, and deceit with sincerity. Having put amorous passions to fli ght, he
easily conquered the five senses. Asceticism and penance are the cal min g of
desire's fire, which flames up when kindled by sensual enjoyments. Conquering
desire, he eradicated in himself the characteristics of a liv ing being bound by
karma — eating, fearing, copulating, and desiring possessions. Thus, breaking

238

the story of bharata and bahubau

the courage of .be imerior enemies aR

lowing Si .ha, .here was ,o know, conquemd self by m ^ ^

That steadfast, great and wise mendicant ^ m emmealed as follows:
observance of the fundamental ^ caU ed samtis; the proper

the vow of me mendicant; the flvemteofom.to^es; ^ staB o£ nudity:

curbing and obstruction of the senses from one . $ head; and, among

acquiescence to periodic ™ scarC ely-frequented places, lying down

the essential religious duties, bathing siQgle meal of

only on the earth, refraining from cleaningtoe^ conduCt .

boiled rice daily. He «*«-«»£ of light 1ft. die

Clinging to supreme puntyof vow, encumbrances of speech, wealth and

sun by its fiery rays. He laid aside th wherein stability was

passion, and attained the **enorpath to liberation. Clinging to
increased by the ten dharmas, thu speech, thought and action;

the fortress of the three restraints (gup ), knowledge fully-armed with the

rules of proper conduct (samiti) f conque ring his enemies,

abandoning materral objects, he became fcnrons^ of ^

Since he was ever awake and locreasihgly conduct _ w as not in danger
jewels — right knowledge, right befae restrained his speech by

of being taken from him by dull-w from him. His stronghold of

taking the vow of sHenc^no^e ctan^ The light of knowledge

the mind was well-guarded torn amcK y ^ ^ Sght of tto, lamp

was made manifest in the great object for his contemplation,

of knowledge every object in the work !Z 0 f ^ and M
He reflected upon the true nano* as a small seed held in

consciousness, and the universe .... enhanced by the conquest of the
the palm of his hand. With his bnlhan ^ ^ J nquered , and with his

afflictions, hostile to the senses wta graced Lcetidsm as his dominion.

enemies, the passions, destroy , r p bom of meditational discipline.

His supernatural spiritual c ^ endeav0IS , and his power was

were manifest through the force of his ^ emin£nce m ^ four-fold

clearly capable of shaking the -tore^ subsiding and destruction of each
knowledge, which was expande Jj. 0 f the soul, became manifest. On
of the karmas which obstruct the qu ]gd ^ there ^se a storehouse

account of the manifestation o P p . e knowledge of all the

of knowledge. By means. ° to the highest

religious texts, commentanal hteia “f; ied of ^material forms. And then
level of avadhi knowledge, e derstand ing of the thoughts of all others,

bis expansive mind engaged m th J was preeminent on account

C of£ is the root of the great tree of

asceticism and penance.

239

THE clever adulteress and the hungry monk

blazed forth like thflun w'ifo 'bSe h ^ “ ore fo ™ id *lc asceticism, he
aiages of asceticism to toe Mna ^ f Underwe “ *** « <*the

order of increasing severity. This sunerior S’ ? u “ g each stage in *e

ST“ e f0rth by means 0f ^ perfe « -dtvoifasT^

Who engaged in thirs n h4 V pena P n S ^ W3S manifest “ tan.

brought about by the forcTof his asceticism' ° f dght modifi «tions !

to the whole world, and even his hpich' Veiy presence was beneficial
supernatural quality of a powerful medicine I’ 30(1 sweating had the

on account of the power of his fasting the' ^ th ° Ugh he fasted > there arose,
to lifejuices in hiij. P ° wer "***

power of his asceticism. He was then hnth 0 strength arose though the
very presence kept other peoples' houses mT refuge ’ 311(1 0De whose

of indifference to oppositcZ^^T^ ** ^

who was supreme among those knowledgeable in thTa ’ ^ “ nqueiing acetic,
his mind and directed it in the constant exerri^ f S< ^ UC <bsa P Iine > subdued
undertook these specific activities derived fr ° f med *tation. Indeed, he now
forbearance, supreme gentleness, highest sinceritv^^ meditation: su Preme
asceticism, complete poverty, restraint of rhp e ^ 1016 punty ’ abandonment,

Sr* - =3Err z

pure and twelve ^numterTe^^S^fd COmplete, y

permanent; on how there is nothing h nothmg “ the world is

the world of birth, death and rebirth- on how l PeTS ° n \ 0n the Pataul nature of
soul is different from material ^ alone; 011 h °w *e
attachment to the senses feads to^e^ux ^ * ™ PUre; on how .

prevent the influx of karma- on how ^ ^ 0Q h ° W good action can

the real nature of the world; on how difficTi^? 68 ^.° f fannic bondage -' 011
special greatness of the doctrine of flf jJas He ^e ^ *** and 00 **
meditation called Dharmadhyana or rithi^ ! undertook the level of
meditated upon the authority of the Jina’f t S medltation: m this stage he
actions into fruits, the structure of eitend t*** npening ofka imic

that lamp, which is the light of mediation h^ ™ ° Ut oikarma -

matter instantly shattered like so 0uId see ^ P iec es of karmic

from his body and was diffused in aBdS ° f lampblack ' Light emanated
which appeared as though it were nerm^TV* q ” Bad through forest,

AH the species of cordon ' ! y ** a * to,dor of 311 emerald,

at bis feet; they were not oppressed by ofli^ 0ti0nleSS ** “ 3 State of re P ose
had become extremely gentle in his presen^a^

240

THE STORY OF BHARATA AND BAHUBALI

by nature sat down, free from hostility. Elephants, lions and other animals sat
near the feet of Bahubali and praised his might. The tigress, who had only
recently given birth, kissed the aged jackal on the head, and even bade all the
jackal's offspring to share the milk that flowed from her teat. Elephants, in the
company of their leaders, sat next to the lions, their natural enemies. The young
of lions, eager to drink from a breast, resorted to the female elephants. The lions
caressed the throats of the young elephants with their sharp claws; the elephants
emitted low, melodious sounds of contentment, and the lions were encouraged
in this activity by the elephant leaders. The female elephants, desiring to cleanse
the ground in Bahubali’s vicinity, carried water by means of cups made from
folded-over lotus leaves held in their trunks. The elephants placed at his feet the
lotuses that they brought in their tranks, and honored the sage Bahubali. Oh, is
not asceticism peace-inducing?

The sage was radiant with the dark blue bodies of snakes at his feet, as if he
were garlanded with blue lotus blossoms placed down by worshippers. The dark-
blue serpents arose from the anthills, their hoods entirely expanded, and emitted
a b rillian ce that resembled an offering of dark pearls made at the sage's feet.

The vines of the forest, brilliant with blossoms hanging from the tips of then-
branches, resembled devotees bowing before Bahubali and honoring him with an
offering of flowers. The trees of the forest, the tips of their branches stirred by
the wind and their flowers blossoming repeatedly, appeared to want to dance
constantly because of their joy. Certainly the serpents danced, emitting an
inarticulate singing which sounded like a swarm of bees, with their hoods
expanded, their bodies contorted, and radiant with the beams emanating from
their pearl-like hoods. And the peacocks, the haters of snakes, danced for a
while as the serpents watched, to the beat of the Dindima drum, which made a
sweet sound resembling the male cuckoo. And that forest became a place of
tranquility by means of the majesty of the tranquil Bahubali. Indeed, diligence
among the great begets tranquility even among those not tranquil by nature.

Birds chirped with placid sounds at the edge of that forest, as though they were
proclaiming that this ascetic grove was an exceedingly tranquil place.

And as that forest abode became tranquil through the power of his asceticism,
no harm of any kind befell any creature. Even the wild beasts had the darkness
in their hearts removed by the great power that was bom of his asceticism, and
they became freed from any feelings of aggression or hostility.

Those beings who travel among the clouds perceived the presence of this lord
of sages, absorbed in his meditation, because their movement became unstable;
so they descended to him and caused him to be worshipped over and over again.

At once, there was a trembling in the place of the gods, the eaters of immortal
nectar, who had bowed their heads; this trembling arose on account of his great
majesty, which was bom of the heroic energy of asceticism. The Vidyadharfs,
approaching at some point in order to frolic in the area, caused the vines
clinging to all of Bahubali's limbs to be removed.

241

r XiTV

With a force 0 f MONK

"XntSa HonS'b EiUl 'to B

'xptmnceh toe by „ Lon! B to™> at th7 j d „ f to fece “P ta p®

*«cb is imperishable Tbftlri‘ ^ ° f “tod "feral* ?*“ faStbl *' be
Lord Bharata, for Rah h. Smg of ^ omniscient ’ ° r omn Lcience
he foouSt ° 0 nt * *** Action d ^fo h T* the W «P of

»■* w ^rr* of, r^, s b tT ffi forWs ^

Practitioner of ° t0 ^ cJear light of nwr. set b B difficulties." Lord
?*. “ B ^bS a ^l'°. pre *”P B o»,bob to.

®»^2;tsr d aca .^ rrxw «-*

re gard to the arising , devotlo fr exceeding the form away of

describe the g^, 4*^pledge ta Ba * ™ P“% <m of

Lad attained the state n f? L rf Bharata did to his own ZZ com Petent to
J «d to p JZ^l™***** 7 Any 01K o7a^TJ 3 r g s ^
younger brother the fact / ev ° h0Dal activity; the f act “ by Itself would

■tatotwota^tl ba,Btoraa »«^ yd “S‘ t Ba ;“baIi was bis
bore each other great In S a,ed throu Sh previous^hrhc d ? reIlgion « dte fact

by ail of them taken togethef^T? 611, ^ 80od acti °n caTfril to hT ,hey
that India among yog K ? e Su P rem o emperor BharatT^ f ^ Dourish ed

“■5™.“?“' “**"—“*»■' C1S2S;

* *- -

^ I* 2 *- The oblation w« of "Pooled S S™® 11 '®' K

nnmortal nectar the int ade ^ die pinda ball nf was “ade

*"« to »“ ">ade With ^Z of 7 a "' CMs ’

fr om the trees of the f^ erS Was d °ne by means nf i ° f *** red sandal tree
to reMp,a c i ffi fffled ‘S, 0 * P^gly-colored coral 4T5 flowere tat “
Ptoed. lie l^loae^r*- TCre P^d <*"■ All

° JSToflaSS u 80dS “ mbfe4 A ‘

aiong the path of the cfo a ?°^ es ' ^d thunder sounder! f . ^ ^ m * sts from
fed from L 4 ta^S- A ^ of fiowem from “ a Jow nimble

of the gods, and his celecZZ^^ ^brella was fashion a k tr ^ e of heaven
shone forth. On either m ^ Seat> c °mposed of the m Cd by dle artificers
Then the osZhwZu ^^ ^whisks watdT ° f jewels -

^-■“-asaiSSS:

THE STORY OF BHARATA AND BAHUBALI

Yogins, who possessed the spiritual gift of omniscience, was served by numerous
sages, who were like stars dependent upon the moon. Bearing a superiority
which arose through the destruction of karmas, he who was honored by the
nectar-eating gods roamed over the entire, earth as a preacher of the Jaina
dharma. Thus did that omniscient sage, who pleased the world with the nectar
of his own speech, attain to the clear, unmoving Mount Kailasa, which was
sanctified by the presence of Rsabha, his teacher and father.

Bahubali is renowned for his conquest of Bharata by means of a battle with
water, wrestling and a battle of glances, in the assembly of all the princes. Yet
he set forth to become a monk, regarding the burden of lofty empire as though
it were nothing more than grass. May that foremost among those who endure the
last body protect you.

The Goddess of Victory abandoned Bharata, who was accompanied by the
blazing discus weapon, and approached the self-restrained Bahubali before the
eyes of all the warrior princes. And she became a receptacle of shame, discarded
by Bahubali forever. May that mighty-armed prince, who took to the path of the
teacher, his father, protect us.

Desiring an encounter with the Goddess of Victory, who is not to be tied
down to one man, Bahubali was victorious in the presence of all the princes of
the earth by means of a greater strength and majesty. Yet, that son of the first
orderer, whose renown is spread through all the houses of the world, undertook,
instead, asceticism for the sake of glory.

Glorious is Lord Bahubali, the strength of whose arms was formerly revealed
in his fight with King Bharata in the presence of the warriors. Merely thinking
on the syllables of Bahubali's name purifies all living beings.

The venomous, fiery poison vomited forth firom the mouths of cobras always
becomes ineffective when it reaches the feet of Lord Bahubali, who is
surrounded with creepers loosened by the finger tips of the Vidyadharis. Lord
Bahubali, respected by the entire world, is victorious.

His toenails appeared to glitter because of the lustre of the gems in King
Bfcarata s lofty crown, which was placed before them when the emperor bowed
to the sage. Though he was surrounded by anthills foil of snakes, Bahubali was
not shaken in the conduct of his meditational discipline, but was driven along by
the force of his steadfastness.

The hair of his head, curly at the tips and black like a swarm of bees, hung
down on his arms, covering the top of his arms; the splendor of this sight
rivalled that of a mountain with its peak covered by a thick raincloud. May this
Bahubali protect us!

A Note on the Translation

Due to the length of the passage, I have foregone footnotes and attempted to
concentrate on making the narrative as readable as possible. This does not allow me to

243

THE CLEVER ADULTERER aut^ ~~

ULTESSSS AND THE HUNGRY MONK

d “T te 35 for ^ “ !*» ‘Vnbh iUm , or moinin ’ t ’"”"'' 1

7V h >« ** i-n abk t ; ^”J h t “' ly «4k S

I would be,™,, „ h >™ dnuud, my ^ ^

Sansknt professor at The TT„- ™ my thanks to Professor ^

“ u “: V “ amha R*j. reccml,^ov2 « a“ S °' “ ®** d C °“«g=; »dS ” y

s ““' -*-*" - £~ - 5 iSr

244

Twelve Chapters from The Guidebook to Various
Pilgrimage Places, the VividhatTrthakalpa
of Jinaprabhasuri

Translated by John E. Coit

Introduction

The Vividhatirthakalpa (“Guidebook to Various Pilgrimage Places”) has been
rightly hailed as an important source for both medieval Indian history and
geography. In the 63 chapters of this compendium the author gives us valuable
information about nearly four dozen Jaina pilgrimage places in the early 14th
century.

I have translated 12 chapters of the text These chapters fall into two groups.
The first nine chapters cover four of the five panca tirthis, or five major places
of Jain pilgrimage, and the continent of NandlSvara, which is the seventh of the
many continents that the Jains believe circle Ml Meru, the mountain that serves
as a kind of cosmic fulcrum. I have given further information about these sites
and about the institution of pilgrimage in Jainism in my appendix to my
translation. I have also included a biographical note about Jinaprabhasuri.
Several of these chapters, especially those on Giranara, exhibit a fascination with
alchemy, reminding us that in medieval times Jaina holy men were renowned as
magicians and wizards. In some instances, Jinaprabhasuri seems to indicate that
the gold and other wealth derived from alchemical practices are to be used for
the benefit of the Jaina congregation, but for the most part the descriptions and
treasure maps are presented with no attempt at justification within the context of
Jaina practice or ethics. These passages also indicate that as interesting and
diverse a collection of ascetics were to be found at holy sites in the 14th century
as are to be found there today.

245

WE CLEVER ADULTERESS AND THE HUNGRY MONK

Tb«e provide example of the daaifed d« P “ Nonh G "»

contemponny Jaim center They were So cto?T J “ PIabhaS “ P v « of

reasons: I lived m Patan for 21 ^ ° r mC '" sion for sentimental

contemporary Svetambara Muitipfijaka S ^ COnductin S fieldwork on
toe I visited Saiikhesvar half-a-doLsn times. PmChCe 311(1 beUef - duri ng which

Chapter 1
Satruhjaya

Satrunjaya mha; it was fonraly told bv tte 1 8Ka[ness °‘ “* ““sed
Nareda, so foa. I and otters to tte seer

the destruction of sin should listen. 1-3 ? Those pious Pec** who desire

oS rfwS^rS'S £*»—*■

21 names by which it is known andwhich & 1S kn ° Wn as ^darika. The
are. Siddhaksetra, TTrtharaja, Marudeva, Bh S “ ng by gods ’ men . and seers,
SahasrakamalarTaladhvajarKadam^^atan^ S- attla ’ VmiaJ adri, Bahubali,
Sahasrapatra, Dhahka, Lauhitya, Kanardd— Nagadhira J a ’ Astottara&takuta,
Mohttnlaya.Siddhipan.att.Tp^S’tr 3 ' SM «*^ Safottjaya,

Jheir qoiisilver^^®^^J^^e deities, and m distinguished by
Laohitya,T ffl adhv^andiSX^I^ m “ d Mahka, Kadamb*
accepted by people over time. 9 - 10 . whlch have 1x5613 ra istakenly

h f igbt ^ is 80 y°J ana s in the first SDoke 7n i n,

50 m the fourth, 12 in the fifth L 7 ,J, S8C0nd ’ 60 311 third,

authorities explain its height in the descent of** “ laSt spoke - the
base, 10 at the top, and 8 tall when YugadKa Dra at H W “ 5 ° yoJanas at the
Rsabha and countless others - kinsHfn ff austeI3d es. 11 - 13 .
preached here in former times The future T ^ i S ’ siddha ^ and great seers —
bha^ will preach here in order to praise Staiting with PadmanS-

N^heya through Mahavfra, excepting only vS 23 **"*’ &0m

Earlier in the present descent « 1 y ’ preached here - 14-16.
purifying emperor Bharata commissioned kernel Snlightenraen ^ the

° f ^ abha made ^nroon-stone ^ y ° jana ' with

gold and silver. Here shines a row ofTemnt! temples ^ ™ages of

22 Jina-kings, each with his own footprint^ a “" taimng P Iaster images of the
temple of Marudeva, which included? * ^ B2hubaIi budt a tall

In this descent ttj « samavasarana. 17-21.

Emperor attained lilLStm “ d ** 61X1 s °* of the

“* ^ att ained liberation here along^f

246

TWELVE CHAPTERS FROM THE GUIDEBOOK

kings Dravida, Valikhilya, etc., attained liberation here along with 100 million
sadhus. 30 million royal seers — Jaya, Rama, and others, — and 100,090 munis
— Narada, and others, — attained liberation here. And here princes — Prad-
yumna, 3amba, etc. — attained liberation along with 85 million sadhus. The
kings bom in Rsabha's lineage from Adityayasas through Sagara attained
liberation here, along with hosts of followers, uncountable numbers of them such
as 1.4 million, etc. The descendants of Bharata — his son Sailaka, £uka, etc. —
attained liberation here along with innumerable millions of millions. The five
Pandavas, who established an image of the Arhat [Rsabha], attained liberation
here along with KuntI and 200 million munis. The second and sixteenth Jina-
lords [of the present descent], Ajita and Sand, each stayed here for a four-month
rainy season, fixed in one place. After coming on a pilgrimage at the command
of Nemi, the ganadhara composed here the Ajita&antistava, which removes all
ills. 22-32.

Countless images and countless temples have been energetically established
here at this great tirtha. 33.

By the devotion of bowing down to images commissioned by Bharata at small
tanks and in caves, one will enjoy only one more rebirth. 34.

Samprati, Vikramaditya, Satavahana, Vagbhata, Padalipta, Ama, and Datta are
remembered as those who restored its temples. 35.

Even the faithful residents of Videha remember it, or so it is said that Indra
told Kalikacarya. 36.

The tank Anupama used to be here, where the tank of Ajita is; Javada
installed an image here. The wise king Meghaghosa, grandson of Kalki, will
build the temples of Marudeva and Santi here. King Vimalavahana, at the
preaching of Dusprasahasuri, will arrange for the last rebuilding of it. Even
when the congregation is destroyed, this, praised by the gods as Rsabha Peak,
will last until Padmanabha's congregation. 37-40.

Even plants and animals dwell here free from sin. They are pure-minded due
to the glory of the tirtha, and go to a good birth. Thinking upon it destroys
men's fear of lions, fire, oceans, vicious animals, kings, poison, war, thieves,
enemies, and death. Meditating as though one were in the lap of the plaster
image of Adyajine&tr commissioned by Bharata conquers all fears. 41-43.

The merit gained by fierce asceticism and celibacy is attained by living on
Satrunjaya. The merit attained by spending bullions for feedings of desired foods
at other tirthas is attained by performing one fast at Vimalacala. All the tirthas
in the triple world, the earth, midspace, and heaven, are praised as being seen at
Pundanka. 44-46.

Birds of ill-omen never gather here, even though there is food and places to
roost and gather. 47.

Giving food to a pilgrim here earns millions of auspicious merits, and there
is infini te merit for the pilgrim who returns home after doing the pilgrimage.

247

the clever adulteress and the hungry monk

a—= iSAtx itisti:

iiSSll

a pilgrimage to all of them 50-54 “ in makm g

SS £ £££■. of “-*—^£lE £^ f ”•

montn fast, and gifting five tunes equals the fruit of a twelve-month fast- th P

2STS-ST T* iS ta “" 1 -SSE ££

^SSSTSTS ' 3 Ji “ T* 61 " “ ^ ‘■-r.Has
** 1115
the fruit of the Karttifcn mnn th fo^ « \. ^ ’ etc -’ t0 sadhus here attains

^=~SSSS 5 ?S

»r <■ ~=: - .t=ss~‘;

Jf ge 'tSd 1 L° ! £ t n ^ Spe “ -«* -aid. .o have a.

248

TWELVE CHAPTERS FROM THE GUIDEBOOK

by him to make [the image], Seth Javadi, who lived in Madhumatl town, heard
of the glory of Satrunjaya from Vajrasvaml. He was distressed that there was
only a plaster image, since he was fond of offering scented water. So he thought
upon CakreSvan and went to the mine on Mount Mammana. He commissioned
a stone image, placed it on a cart, and set out along with his wife by a pleasant
footpath for Vimala Mountain. But no matter how far the cart travelled along the
road during the day, at night it would return to the starting place. He became
distressed and thought upon KaparddI; discerning the reason for the occurrence,
the pious man and his wife fell prostrate in the path of the cart The god was
pleased by his rashness, and so placed the cart and the image atop the mountain.
What is difficult to accomplish for the pure? At the same time that the main
image was set up there, the image on the altar was cast down. With a cry from
the plaster image, the mountain burst in pieces. Lightning flashed from the
former image; it was deflected by the image installed by the Seth, and after
cleaving the staircase and splitting the mountain, it departed. Javadi was pleased
at having thus established the image on the temple peak, and so he danced
wildly with his wife, his hair erect with pleasure and jangling like armor.
F ight^pn ships returning from foreign lands arrived at the coast, and the Seth by
spending their money made a donation here. Thus Javadi, who caused the
installation of the first Arhat, Pundarika, and KaparddI, is known as one who
enjoys the state of being a guest in heaven. 71-83.

The ori ginal image of Pundarika is here on the right hand of the Lord; the
other one, established by Javadi, shines on the left hand. 84.

Countless millions of millions in the Iksvaku and Vnsni lineages attained
liberation here; thus it is known as “the forehead ornament of millions of
millions.” The five Pandavas and their mother Kunti attained liberation here, so
plaster images of the six teach here on the tirtha. The caitya -tree Rajadana rains
milk- here by the wondrous merit of the Blessed Congregation, just as a bundle
of moonrays rains nectar. Animals, with tigresses and peacocks foremost, attain
the world of the gods by abandoning food and bowing to the footprints of
AdKa. 85-88.

The incarnation of Satyapura is to the left of the temple of the Mulajina. The
Astapada temple is located to the right behind the SakunI temple. The incarna¬
tions of NandlSvara, Stambhanaka, and Ujjayanta, which increase the merit of
those in the future, are found without difficulty. Nabheya, worshipped by
Vinami and Nami, shines in the temple which rises up to heaven. 89-91.

Sreyamsa, Santi, Nemi, Rsabha, Mahavlra, and other Jinas adorn the second
peak. Worshippers believe that [the evil fruits of] their own past and future
deeds are cut off by doing namaskara here in the temple of the blessed
MarudevI who cuts off rebirth. The yaksa king KaparddI, a wishing tree to
those who bow down, erases the manifold obstacles of troupes of pilgrims. 92-
94.

249

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Krsna propitiated KaparddI yaksa at the instruction of Nemi in a cave in die
mountain and Listed for eight days, for the protection of the three images. It is
said that even today Sakra goes there. 95-96.

There is a cave to the north of the image of Rsabha established by the
Pandavas, and even today there is a small pond there. Images are seen there due
to the instructions of the yaksa, and Ajita and Santi also each stayed there for a
rainy season. To the east are their two temples, and near the Ajita temple is the
tank Anupama. 97-99.

The temple of Santi, cooling to the eyes and which is a thunderbolt to the
delusions of rebirth, is near Marudevl. Two mines of gold and silver are thirty
cubits and seven fathoms to the east of the Santi temple. One hundred cubits to
the east is a well, which is filled with quicksilver at a depth of eight cubits.
Gems and gold are located near it, placed there by Padalipta Acarya for the
renovation of the tirtha. 100-103.

One should perform three fasts to the east of the image of Vrsabha, and thirty
bow-lengths down from Rsabha Peak. If the offerings are done correctly,
Vairotya will manifest herself. In the middle of the night lift the slab at her
command, and enter it. As a result of fasting all the magical powers will be
attained there. From attending to the worship of Rsabha, there one will become
the enjoyer of just one more rebirth. 104-106.

A stone cistern sits five hundred bow-lengths to the east A wise man should
perform offerings correctly. From the merit of two fasts, he will find a
quicksilver well by pulling up a slab. 107-108.

Dharmadatta, the son of Kalki, will be an Arhat. He will enjoy [the fruit] of
establishing a Jina image every day. He will restore Satrunjaya, and his son
Jitasatru will be blessed by the prosperity of a rule of 32 years. Jita^atru s son
Meghaghosa will restore the temple of Santi and Marudevl here at the command
of KaparddI yaksa. Nandisuri, Arya Sriprabha, Manibhadra, YaSomitra,
Dhanamitra, Vikatadharmma, Sumahgala, and Surasena will restore it, then
Dusprasaha, and finally Vimalavahana. 109-113.

Whoever oppresses pilgrims to this place, or steals goods, will from the
weight of his sin fall into a fierce hell along with his descendants. One who
performs pilgrimage, puja, protection of wealth, praise of pilgrims, or hospitality
here is praised along with his lineage even in heaven. 114-115.

One cannot omit to praise the religious buildings undertaken by Vastupala,
and made by Plthada and others. The wise minister Vastupala, elder brother of
Tejahpala, foresaw the destruction by the barbarian minister, and so after
arranging for the making of extremely immaculate images with Mammana gems,
established images of the first Arhat and Pundarika in the main building. In
1369 of the Vikrama era the image established by Javadi was thrown down by
the barbarians, due to the strength of Kali. In 1371 of the Vikrama era, the good
blessed Samara restored the main image. 116-120.

TWELVE CHAPTERS FROM THE GUIDEBOOK

Blessed be .hose who have been, axe, or will be leaders of congestions. May
they be blessed with wealth for a long time. 121.

Following the Kalpaprabhrta, first a Kalpa was composed by blessed
Bhacfrabahu then by Vajra, and finally by Acarya Padalipta. This Satrunjaya
oT liiaprabhasuri, which gives what is desired, is abridged from then,
££ who s^ak, meditate upon, reate, or hear this Kalpa with devohon will be

liberated in their third rebirth. 122-124. .

O lord of peaks Satrunjaya! How can even wise people describe in bnefyo
oudiS Due to the influence of this tirtha, there is auspicious menUd
modification of men who come on pilgrimage. A pious man eliminates s y
SSngrL limbs das, from the cads and the fee, of me horses, earned and
P ° , nil orimaee to vou Domg nanutskara, etc., to

foSmonm fasfeisewhem. O abode

of Nabbeya! O you whose glory is paused by! todra! You sho praise
land of perfection, with mind, speech, and body. 125-129.

May me merit acquired by ignoran, me from compoang lbs Kalpa be for
universal joy. Whoever honors mis Kalpa, or has „ set
completely achieves bis desired success and magteal powers. 130-13 _

The king of kings has been pleased by [my] begmmng tins, and so tins Kalpa
will always be victorious as the Grace of the King. 13 .

This is completed in 1375 of me Vtkmma era, on me seventh day of me
bright half of Jyestha month, a Friday. 133.

iL me Blessed SatruSjaya Kalpa of Blessed JinaprabhasOn is concluded.

Chapter 2

An abbreviated account of Raivatagin

After bowing my head to Blessed Nemijina,

[I will tell] the Kalpa of the Lord Raivata Mountain,

just as was told by the pupil of blessed Vajra and by Padahpta^l.

Nemi took his initiation on the stone seat near the Chatra^a.
memoccurred in Thousand Mango Grove. His teaching
Thousand Garden. His liberation occurred on the lofty peak Aval ,

Ironed three temples in the vicinity of
jewelled images, for the three beneficial events of the Living Lo ,
tAmnifO of Ambadevi Indra carved the mountain by means of his thu
‘^^"rwim a golden altar, a^ matte a jeweled
color in the ornamented pavilion on Amba PeaL Siva did the same
paSlion of Avalokana Peak. The doorkeeper is Siddha Vinay^A;

Neminatha] was established by Krsna immediately after P^eirn s]
rS learnt the location of the liberation from Nemi him:adf- ^ ^
Yadavas — Kamamegha, Meghanada, Ginvidarana, Kapaa,

250

251

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Khodika, and Raivata — became ksetrapalas due to their fierce asceticism,
which was like play for them. Meghanada has correct faith, and stands firm in
devotion to Nemi’s feet Girividarana arranged for the restoration of five golden
benches.

There is a cave 107 paces north of Amba. Perform three fasts along with
proper offerings, and a slab will lift up; and in the middle there is an image of
Girividarana. Go fifty paces, bow to the eternal image of the Jina commissioned
by Baladeva, and then go fifty paces to the north, where there are three gates.
Enter the first gate by crouching down, and go 300 paces. Perform five fasts,
and the fearful form of a black bee will appear. Crawl seven paces face
downwards into the seat-pavilion made by Kubera yaksa at the command of
India. Worship AmbadevT, and establish her in a golden net. Stand there, and
praise the Main Lord Nemi Jinendra Perform worship with just one verse, and
go in the second gate. Go forty paces below the well Svayamvara, and then 700
paces beyond the middle gate where there is a well. There again praise the Main
Lord, who is established there as a most excellent swan. Enter the main door of
the third gate at the command of Amba, and of no one else. Take the road of
the golden bench, and there is a cave twenty hands in front of Amba. Do three
fasts at the command of Amba. Uncover a slab which is twenty hands away,
where there are seven holes. There is a quicksilver well five box-lengths down!
which opens on every new moon. Do three fasts there along with worship and
the correct offerings, at the command of Amba; then it can be grasped.

Perform three fasts on Old Peak, along with worship of offerings by the easy
path, to attain Siddha Vinayaka. Then you will attain the powers which you
desire. Stay there for one day and they will become manifest.

Crouch down and go one hundred paces from the Rajamatl cave: there are a
quicksilver well, a black-spotted creeper, a jewelled image of Rajlmatl, Amba,
and various herbs. Three slabs are known to be there, Chatra&la, Ghantarila, and
Kodirila. ChatraSila is in the middle, with a golden creeper in the middle.

There are 24 [Jina images] made of silver and gold in the middle of Thousand '
Mango Grove, and 72 [Jina images] in the Hundred-Thousand Garden, where
there is also known to be a cave with 24 Jinas.

Go ahead from Kalamegha 308 paces to the north from the Suvamavaluki
River, and enter a mountain cave. After bathing in the water and performing a
fast, the seeker can open the door. Inside the first door is a gold trove. Inside
the second door is a jewel trove, made by Amba for the sake of the congrega¬
tion.

There are five Krsna storehouses. Another is near Damodara. There is known
to be silver and gold dust 20 fathoms down in the lower part of the collyrium
slab.

For the one who knows the lore of this,

252

TWELVE CHAPTERS FROM THE GUIDEBOOK

there is an auspiciousness-giving pumpkin, and the mastery of the power of
quicksilver.

This description by Blessed Vajra
is for the restoration of the congregation. 1.

Place the powder from Ghanta&la

in the middle of a frying pan of vegetables,
mixed with millions of seeds,

then use it as eyeblack
to attain powers. 2.

The Abbreviated Raivata Kalpa, based on the explanation given in the
Vidyaprabhrta , is concluded.

Chapter 3

Blessed Ujjayanta Stava

I praise Girinara, Lord of mountains; it is purified by Blessed Nemi, and
famous by the names Raivata, Ujjayanta, etc. This country is known in the
worlds as Surastra; this mountain is the ornament on the forehead of the
beautiful woman who is the earth. 1-2.

Rsabha, etc., adorn the Kharigara fort. ParSva adorns the lowland area known
as Tejalapura. On the peak of the two yojana high mountain a row of Jina
temples shines like a white mass, like a stainless autumn moon beam. A
beautiful temple of Lord Nemi shines on top, beautified by a pure lake and
golden pillars and offering pots. 3-5.

Here the footprints of the God, son of Siva, when seen, touched, or
worshipped, drive away the host of sins of the wise. 6.

The Lord, after renouncing great kingship like an old straw, shook off dear
friends and undertook the great vow. He attained enlightenment here, and
desiring the welfare of the people of the world discovered liberation. 7-8.

The minister blessed Vastupala made a temple of the three beneficial
moments here, which produces amazing and good thin gs. People who do the
bathing of Nemi in the best of pavilions which is full of Jina images shine like
Indras. 9-10.

The tank Gajendrapada adorns the peak. It is full of water for bathing the
Aihat, like nectar, fit for bathing. 11.

Images of Rsabha, Pundarika, Astapada, and Nandisvara were commissioned
by Vastupala here in the Satrunjaya-incamation [temple]. Amba is here, riding
a lion, golden colored, with her sons Siddha and Buddha, her hands holding
lovely mangoes and a drum; she removes the obstacles of the congregation. 12-
13.

253

THE CLEVER ADULTERESS AND THE HUNGRY MONK

TWELVE CHAPTERS FROM THE GUIDEBOOK

Good people who see the peak Avalokana, which purifies the lotus feet of
Nemi, attain the fulfillment of their deeds. 14.

Samba, the son of Jambavatl and Krsna, and the glorious Pradyumna
performed difficult penance atop the mountain. 15.

Various sorts of herbs blaze up brightly here at night, and on top shine
Ghantaksara and Chatrasila. Thousand Mangoes, Hundred-Thousand Garden, and
other dense groves are graced by the songs of peacocks, koil-birds, and bees.
There is no tree, creeper, flower, or fruit which is not seen here by the experts.
Thus [say] those who know the tradition. 16-18.

Who does not exclaim praise inside the cave Rajlmatl, where Ralhanemi,
having descended, went from the wrong path to the good path? Performing puja,
bathing, gifting, and performing asceticism here are causes of the pleasure of
liberation for good people. People, even from being lost, or going off the road
onto this mountain, see the worshipped Jina who dwells in the temple being
bathed and worshipped. Ratna came here from Kasmira at the order of
Kusmandl, and installed a stone image in place of the plaster one. 19-22.

What mathematician can count the number of streams, waterfalls, tanks,
mines, and even plants? 23.

Hail to the great tirtha, appearing as though anointed [by milk], the savior,
the peak adorned with temples. Mount Raivata. 24.

May Girinara, the land which shines with gold and silver, which has been
praised by Jinaprabha, the praiser of the gods, be joyful to you. 25.

Thus is the Blessed Ujjayanta Stava.

Chapter 4
Ujjayanta

In Surastra there is a beautiful mountain named Ujjayanta. Climb its peak and
praise Nemijina. After performing puja with bathing, adoration, scent, incense,
lamps, etc., and prostrating, the person who desires wealth will see Ambika
Devi. The ksetrapala is seen at mountain tops, tunnels, caves, springs,
doorways, manifestations, wells, etc., as was said by the former teachers. 1-3.

The place of Neminatha, the destroyer of the pride of lust and the destroyer
of bad rebirth, is known in the world by the name of Nirvana&la, There is a
downward-facing cave on its northern slope, at ten bowlengths. There is a lihga
in a section [of the cave] four bowlengths inside its door. There is a liquid there
which smells like animal urine. After forty minutes it splits a copper plate and
makes it into silver, flashing white like the moon and blossoms of jasmine. 4-6.

To the east, within a bowlength, there is a stone cow. Twelve bowlengths
straight to the south is seen a divine superior elixir, vermilion colored, manifest.
By contact with fire it splits all iron. 7-8.

On Ujjayanta there is a river named Vihala, and an image of Parvatl. If
touched by elixir, its fingers show the gate to Parvatl. 3akra-incamation is on
the northern slope of Ujjayanta Mountain. There is a row of stairs, and the earth
is pigeon colored. At five gavyas, bind up and bum rice balls to get the best
silver which destroys the disease of poverty, and rescues one from the forest of
suffering. 9-11.

A tiled floor is seen on the peak ViSalaSmga. There is silver near it on the
peak Kawadahadha. The monkey Suddara is in the Ujjayanta Raivata Forest.
Pull on his left ear, and he will open the door to the best cave. Go inside 100
cubits, where a golden colored tree is seen, oozing blue sap, which certainly is
king. After takin g that, the liberated one should touch the left foot of Hanuman,
who shows the best door by which no human can go. 12-15.

The temple known as Kohandi is seen atop Ujjayanta Peak. Behind that is a
peak, on both slopes of which there is salty earth. Placing that along with
linseed oil on a deformed limb purifies a deformed limb. Ambika when
propitiated takes away both bad birth and disease. 16-17.

Vegavatl is the name of the red colored river which flows there. Excellent
silver is obtained from it by mixing purified and heated rice balls [with the
water]. 18.

Jnana&la is on Ujjayanta; it has golden colored earth. Gold is obtained by
[mixing it] in the embers of khair -wood with rice balls and goat urine. At five
gavyas, bind up some myrobalan with a ball made of earth and clay from
Jnana&la, and king will become gold. 19-20.

The peak named Tilavisarana is located near the best of mountains. Press
strongly on a bound-up slab there to find 200,000 gold coins. 21.

The river which is full of laddus in the golden tirtha is known as Sena. It
purifies copper and turns it into gold; there is no doubt about this. 22.

There is a divine peak named Mayukagriia situated in the middle of Billak-
khaya city, and above it is the elixir well Ganapati. Perform a fast to cause the
worshipped Ganapati to move, and find the superior elixir sdmasevi, which
makes a deformed limb firm. On this there is no doubt 23-24.

The tirtha Sahasrasrava is beautiful and true because a karahja medicinal tree
is located there. It is in the shape of stones, with two sections. One section is
mercury. Grind [it with] mine in a small crucible, heat it, and it becomes silver,
which saves one from the forest of sorrows. 25-26.

The best elixir arises behind the peak of the mountain Avalokana. It turns
brass the color of a parrot's wing into gold. 27.

Atop Pradyumna Mountain is the place named Ambikasrama. There also the
golden yellow earth becomes the finest gold. 28.

On Ujjayanta is Jnana^ila, at the base of which is yellow clay. Say a
sahamiya prayer to obtain bright white gold. Climb the first peak of Ujjayanta,
descend 300 bow lengths to the south, and you will come to a cave named

254

255

THE CLEVER ADULTERESS AND THE HUNGRY MONK

TWELVE CHAPTERS FROM THE GUIDEBOOK

Puikara. Uncover the cave, look about, and enter it carefully. Twelve fathoms
inside there is divine elixir, like rose-apple fruit Mix a 100th part of it in a dish
with lac, and let it penetrate into silver, suddenly it makes a lovely bazaar gold
29-32.

There is a place of asceticism to the east from the Kohandi temple, going
toward the north. A stone image of Vasudeva is there. Ten cubits to the north of
that is seen an image of Parvatl. She shows the cave with her fingers which
chastise transgressions. Enter nine bowlengths to the north, and a well is seen on
the right, which is essentially musk sap, the color of yellow fool's gold. 33-35.

Jnana&la on Ujjayanta is famous. There is a stone there. On its northern slope
is a cave, facing down to the south. Ten bowlengths into its southern portion
there is vermilion colored earth. There is a Satavedhi elixir which dissolves
copper, without a doubt. 36-37.

On the peak of Vrsabha, Rsabha, etc., is a gathering of stones. When they are
smeared with the dung of a bull elephant, there is a penetrating elixir in the
middle. 38.

Ninety bowlengths to the south of the Jina temple is jalukacari earth. [Mixed
with] animal blood, it pierces copper to make gold. 39.

Vegavati is the name of the river in which are stones the color of red arsenic.
When heated, they instantly exude a fivefold penetrating substance which pierces
copper. 40.

Thus is the Kalpa of Ujjayanta, for certain. The one who does bhakti to the
Jina, and prostrates his body to Kohandi, should attain his desired pleasures. 41.

The Kalpa of the Great Tirtha of Blessed Ujjayanta is concluded.

Chapter 5

Raivatagiri

In the west, in Surastra, on the king of peaks Raivata Mountain, there is the
temple of blessed Neminatha with its high tower. It is said that formerly a
plaster image of blessed Neminatha was there. Once the two brothers named
Ajita and Ratna from the country of Kasmira which adorns the northern
direction became congregation leaders and came to Girinara. In an excess of zeal
they bathed the image with pitchers full of saffron juice. The plaster image of
blessed Neminatha melted away. They grieved at what they had done and
renounced food.

After they had fasted for 21 days, the blessed goddess Ambika came to them.
The congregation leader was raised up. When he saw the goddess, he said,
Victory! Then the goddess said, “Grab ahold of this image, but do not look at
its backside.” The congregation leader Ajita towed the jewelled image of blessed
Nemi with a single rope, and led it to a golden bench. On the threshold of the
first temple the congregation leader raised it up and in the fullness of his great

256

joy he saw its backside. It stayed right there and could not be moved. The
goddess rained down flowers. He said, “Victory!” This image was established by
the congregation leader on the full moon of VaiSakha in the newly made temple
which faces west. Ajita performed a great festival with bathing, etc., and
returned to his own country with his relative. In this age of Kali, recognizing
that people have sinful thoughts, Ambika Devi has covered over the lustre of
the shimmering jewelled image.

Formerly, in Gujarat, Jayasimhadeva killed King Khangara and installed
Sajjana as chief magistrate. A new temple to Nemi Jinendra was commissioned
in 1185 Vikrama by him [Sajjana]. The golden mango lake was commissioned
by the good Bhavada, the chief ornament of the Malava country. The footpath
was commissioned in 1220 Vikrama by the magistrate of Saurastra who arose
from the blessed Srimala clan and was established in his position by the
Calukya Emperor Kumarapala, that lord of men. Dhavala in the meantime from
his sentiment expanded the drinking station. Hundred-Thousand Garden is seen
on the right side by people climbing the steps.

In Anahillavada Pattana, those adornments of the Poravada lineage, the sons
of Asaraja and KumaradevI, the supports of the kingship of blessed Vlradhavala
the lord of the country of Gujarat, the two brothers whb bear the names
Vastupala and Tejahpala, were ministers. Tejahpala commissioned on Girinara
an excellent fort, monastery, drinking station, temple, and a beautiful garden,
named Tejalapura after himself. He commissioned a temple to ParSvanatha,
named the Asaraja Vih5ra after his father. He commissioned a tank, named
Kumarasara after his toother. To the east of Tejalapura is the fort Ugrasenaga-
dha; the temple of the chief Jina, Yugadinatha, shines there. It is famous by
three names: Ugrasenagadha, Khahgaragadha, and Junagadha. Behind the fort to
the south are the places Cauria, VedI, Laddu Sarovara, PaSuvataka, etc. To the
north is the pavilion Da£a-da$ara; it shines with a hall of great pillars, at the gate
of the mountain, where are the fifth Visnu and Damodara on the shore of the
river Suvamarekha. After a long time, the minister Tejahpala convened the
congregation on Mount Ujjayanta near Kalamegha and addressed it. The minister
Vastupala commissioned the Satrunjaya-incamation temple, the Astapada-
Sammeta pavilion, and the temple of Kaparddl yaksa and Marudevl. The
temple to the three beneficial events was commissioned by Tejahpala. The Indra
pavilion was renovated by the minister Depala. The tank Gajendrapada is there,
adorned by the mark of the elephant footprint of Airavata. People come there
and perform the funeral libations to sorrow by cleansing their limbs. The
Thousand Mango Grove is near Chatraftla. There occurred the beneficial events
of renunciation, enlightenment, and liberation of the lord, the lamp of the
Yadava clan and the joy of 6iva and Samudravijaya. By climbing to the
mountain peak, the temple of Ambikadevi is seen. From there is Avalokana
Peak. It is said that NemisvamI seated there can be seen from the ten directions.
Then [there are images] on the first peak Sambakumara and the second peak

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THE CLEVER ADULTERESS AND THE HUNGRY MONK

TWELVE CHAPTERS FROM THE GUIDEBOOK

Pradyumna. Jina images made of gold and jewels are seen in temples in various
places on the mountain, and are bathed and worshipped daily. Golden earth and
various elixirs which split metals are visible there, s hinin g At night herbs are
seen glowing, as if by day. Various trees, creepers, leaves, flowers, and fruits
are found at every step. The sound of continuously fallin g waterfalls, the
khalahala of intoxicated koil birds, and the buzzing of bees are heard.

Thus is expounded the remainder of the Kalpa of the great tirtha of
Ujjayanta. It was written by the muni Jinaprabha, just as it was heard.

The blessed Raivataka Kalpa is concluded.

Chapter 8

Mt. Arbuda

After bowing to the Arhats Nabheya and Nemi, I will briefly tell the Kalpa of
the great mountain Arbuda. First I will tell of the arising of the goddess, the
blessed mother, from whose residence tins mountain is famous on earth, just as
it was heard. 1-2.

RatnaSekhara was king in blessed Ratnamala city. He was distressed because
he was childless, and sent out his soothsayers. They saw a poor woman carrying
wood atop her head, in a pile that looked like the king's fort. They told the king
that her son would take his place. The king ordered this woman along with her
foetus to be killed at night by the men. She was thrown into a pit, but she came
out of it, pretending that she needs must attend to bodily matters. She gave birth,
and, frightened for her son, set him free in a grove. She was led back to the pit
and killed by the men, who were ignorant of what had occurred. A doe,
impelled by merit [from a previous life], fed milk to the boy at dawn and dusk.
While he was growing up in this way, a new coin appeared in the mint due to
[the power of] MahalaksmI. The coin showed the four feet of the doe and the
child. A rumor of the child’s birth spread among the people: “Someone is a new
king.” The king heard this, and sent his warriors to kill the child. They saw him
one evening at the town gate. They were afraid to kill him, so they set him free
in the path of an oncoming herd of cows. As he was sitting there, by chance a
bull was in the front [of the herd]. He dispersed the herd, and placed the child
between his four legs. The king was told of this, and on the advice of his
minister, joyously considered the child as his own. In time, he became king with
the name Sripunja. 3-12a

Sripunja's daughter was Srimata. She was endowed with beauty, but had the
face of a monkey. She remembered her former life: “Formerly I was a female
monkey, running on the branch of a tree on Arbuda. Someone struck me on the
jaw, and — pardon my language — my headless body fell into a well at the
base of the tree. My present body is human because of the greatness of that
desire-granting tirtha. But since my head is still the same, today I am monkey¬
faced.” Sripunja sent his men to throw her former head into the well, and she

became human-faced. She practiced austerities on Mt. Arbuda. One day, a yogi
who was travelling through the air saw her, and became infatuated with her
beauty. He descended from the sky, and smitten with love, he said, “O Beautiful
One, what would it take for you to choose me?” She said, “If by any magic
between now and the cry of the morning cock you can make twelve beautiful
steps here on the mountain, then you will be my choice.” He had that done by
his servants within two watches. By her own power, however, she made an
artificial cock crow, and thus prevented the marriage. But he did not desist, even
though he knew of her deceit He was prepared for marriage by his sister. On
the riverbank she said to him, “Put aside your trident, and approach to marry
| me.” He did so, and she set horrible dogs on him to immobilize his legs, and

then killed him by stabbing him through the heart with his own trident. In this
way she maintained her virginity, and in her next birth attained heaven. Sripunja
had a temple built there on the mountain. Six months later, the snake named
Arbuda moved beneath the mountain. From this shaking of the mountain, all the
temples lost their spires. 12b-24.

But more popularly it is said:

Formerly this mountain was Nandivardhana, the son of Himadri. Due to the
resistance here of the snake Arbuda, it became known as Arbuda. 25.

There are twelve villages atop it, known for their wealth. The ascetics are
known as Goggalika-s, and there are thousands of Rasttika-s. 26.

There is no tree, vine, flower, fruit, cave, or mine which is not found here.
Fluorescent herbs shine here at night, and there are both fragrant and sap-filled
trees. The Mandakml River shines here, bringing bliss to the thirsty; its pure
waves splash spontaneously, and it is adorned by the blossoms of trees on its
bank. [The mountain's] thousands of high peaks shine, over which even the
chariot horses of the sun stumble a bit Caves such as Candall, Vajra, and
Tailebha are seen here; they accomplish all ends. Places are adorned with
wonderous tanks, metal troves, and waterfalls with ambrosial waters. When the
high sound of a koil bird is heard, a stream is visible from the tank Kokuyita
which makes a “khalahala” sound. 26-33.

Here are the worldly tirthas of Srimata, AcaleSvara, Vasistha's Aframa,
MandakinI, etc. 34.

The rulers of this great mountain are the Paramara kings. They live in the city
of Candravatl, an abode of Sri. 35.

The pure-minded magistrate Vim ala made here the temple of Rsabha with a
brass image. He worshipped the divine Amba, not out of any desire for a wealth
of sons, but in order to establish the tirtha. The general saw a sprout made of
cowdung garlanded with flowers near a campaka tree, and so he took this land
near the Srimata temple. He appeased the anger of the Gurjara king at the
feudatory lord Dhanduka by his devotion, and at his command brought the latter
from Citrakuta Mountain. In Vikrama 1088 he expended much wealth to build

258

259

THE CLEVER ADULTERESS AND THE HUNGRY MONK

the Vimalavasati temple. Here Ambika Devi, worshipped by many rites
destroys unrestrained the obstacles of a congregation coming on pilgrimage. In
one night a stonemason made a fine horse from stone in front of the temple of
Yugadideva. 36-42.

In Vikrama 1288 the Nemi temple Lunigavasati was built by the moon-like
minister. Blessed Tejahpala the royal minister installed an image of touchstone
at Stambhatirtha, which became the collyrium of immortality for the eyes. At
the order of blessed King Soma he installed images of his own ancestors and
built an elephant stable. 43-45.

O! From the lustrous craftsmanship of the temple, the name of Sobhanadeva
(Lord of Beauty), the crest jewel of architects, became true. 46.

The younger brother of this mountain is Mainaka. He is protected from the
thunderbolt by the ocean, and in turn all his life he protects the general and the
minister, those two oceans. 47.

Both tirthas were destroyed by chance by the barbarians, and were renovated
m Saka 1243 by two men. The restorer of the first tirtha was Lalla, son of
Mahanasimha, and [the restorer] of the second was Plthada, son of the merchant
Candasimha. 48-49.

Emperor Kumarapala, the moon of the Caulukya lineage, built the Blessed
Vira temple on the high peak. 50.

Fortunate are the people who see this Arbuda mountain, filled with wonders,
adorned with herbs, and purified by more than one tirtha. 51.

This Kalpa, strung together by blessed Jinaprabhasuri, this Arbuda Kalpa
which is a nectar to the ears, should be studied by skilled people. 52.

Thus the blessed Arbuda Kalpa is concluded.

Chapter 18

Astapada, by Dharmaghosasuri
Victorious is that lord of mountains Astapada,
which is superior due to the glory of Rsabha’s dharma,
the refuge of Vidyananda, the purifier,
praised by Devendra. 1.

Victorious is that lord of mountains Astapada,
where resided Rsabha the light of Astapada,
which has eight feet,

chief Astapada the remover of thousands of sins. 2.

Victorious is that lord of mountains Astapada,
where the 99 sons of Rsabha—Bahubali and the rest-
superior ascetics,

consumed the nectar of immortality. 3.

Victorious is that lord of moun tains Astapada,

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TWELVE CHAPTERS FROM THE GUIDEBOOK

where 10,000 seers,

frightened due to separation from the lord,
engaged in yoga for liberation. 4.

Victorious is that lord of mountains Astapada,
where his 8 grandsons and 99 sons
went to liberation with Rsabha
all at the same time. 5.

Victorious is that lord of mountains Astapada,
where Indra established at the site of the three pyres
three stupas with images,
like three jewels. 6.

Victorious is that lord of mountains Astapada,
where Bharata made
the fourfold temple Lion Seat
with the image Liberation Seat 7.

Victorious is that lord of mountains Astapada,
where the temple one yojana long,
half that wide, and three kro’sas high
is enthroned. 8.

Victorious is that lord of mountains Astapada,
where Bharata made the image of his brother,
the images of the 24 Jinas,
and his own image. 9.

Victorious is that lord of mountains Astapada,
where Bharata described the images
of the 24 contemporary Jinas,
each described with its own shape, color, and mark. 10.
Victorious is that lord of mountains Astapada,
where the Emperor [Bharata] built the stupas
with images of file 99 brothers,

and the stupa of the Arhat [Rsabha]. 11.

Victorious is that lord of mountains Astapada,
where Bharata made the 8-footed,

8-yojana long ’sarabha
to kill the lion of delusion. 12.

Victorious is that lord of mountains Astapada,
where many millions of great seers,
the Emperor Bharata, and others
succeeded to liberation. 13.

Victorious is that lord of mountains Astapada,

where Subuddhi told how the seers in Bharata’s lineage,
with Sagara’s sons at the forefront,

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THE CLEVER ADULTERESS AND THE HUNGRY MONK

went to liberation and perfection. 14.

Victorious is that lord of mountains Astapada,
where Sagara’s sons contained the ocean
by making an ocean-moat
which protects [Astapada] on all sides. 15.

Victorious is that lord of mountains Astapada,
where Jaina [mountain] rests on the Ganga
with its unceasing rolling [waves] on all sides,
as if to bathe its own sins. 16.

Victorious is that lord of mountains Astapada,
where even DamayantI, by giving a tilaka to the Jina,
received on her forehead a permanent tilalra
which matched the fruit [of her deed], 17.

Victorious is that lord of mountains Astapada,
where Ravana was stepped on by Bah’s foot,
and having as a result thrown the mountain into the ocean,
cried out in anger. 18.

Victorious is that lord of mountains Astapada,
where the king of Lanka

received from Dharanendra the power of infallible victory
by performing the Jina festival with an instrument held
in his hand. 19.

Victorious is that lord of mountains Astapada,
where the Ganabhrt praised the Jina images
—four, eight, ten, and two—
in the four directions of west, etc. 20.

Victorious is that lord of mountains Astapada,
for on this mountain people who have praised the Jina as
they can

—exactly as Vira said—

attain unshakable welfare from their own power. 21.
Victorious is that lord of mountains Astapada,
where by studying the lotus-text spoken by the Lord,
the godlike Pundarika
came to know the ten Purvas. 22.

Victorious is that lord of mountains Astapada,
where, after praising the Lord Jina,
the Gana-leader Gautama
initiated 1,500 ascetics. 23.

Victorious is that lord of mo untains Astapada;

this long-standing poem made with eight feet,
like the Astapada mountain,

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TWELVE CHAPTERS FROM THE GUIDEBOOK

ennumerates in great detail the great tlrtha. 24.

Thus the blessed Kalpa of the Great Tlrtha Astapada is
concluded.

It is the work of blessed Dharmaghosasuri.

Chapter 24

Nandlgvara

After worshipping the feet of Jinas, which were worshipped by the King of
Gods, I will tell the all-purifying Kalpa of NandlSvaradvlpa. 1.

NandlSvara is the eighth continent, resembling heaven. It is encircled by the
ocean NandlSvara. 2.

It is 1,630,840,000 yojanas in circumference. 3.

This is an enjoyment land of the gods, with various arrangements of gardens.
It is made beautiful by the congregation of gods intent on worshipping the Jinas.
4.

In the center stand four collyrium colored mountains of collyrium, in the
directions in order, starting with the east 5.

They are 10,000 yojanas on the ground and 1,000 yojanas high, the height of
a small Mem. 6.

In the east there is Devaramana, in the south Nityodyota, in the west
Svayamprabha, in the north Ramanlya. 7.

There are Arhat temples 100 yojanas long, half that wide, and 72 yojanas
high. 8.

Each of the four gates is 16 yojanas high, 8 yojanas in the entrance, and 8
across. 9.

They are known by the names of the sky-dwelling gods, asuras, nag as, and
birds, with which they are connected. 10.

In the middle [of the temples] are jewelled seats 16 yojanas long and wide,
and 8 yojanas high. 11.

Above the seats are divine umbrellas made of many jewels, which are much
longer and higher than the seats. 12.

Rsabhas, Vardhamanas, Candrananas, and Varisenas, each one made of gems,
and with their own families, are seated in the lotus position; there are 108
images of each of the eternal Arhats. 13-14.

There is a naga and a yaksa, holding pots, at each image, and behind each
image is an umbrella-holding image. 15.

In [the temples] are incense, jars, garlands, bells, the eight auspicious
symbols, banners, umbrellas, gateways, baskets, tranks, and seats. 16.

There are 16 full pots as adornments, and the earth there is gold and silver
dust and sand. 17.

263

the clever adulteress and the hungry monk

With the Size 0f tera P les are silver chief-pavilions
1 8 OT £ pmpose of Performances, assembly halls, and jewelled seats.’

At every step there are pleasing stupas and images, pretty temples and trees
divine India banners, and lotus ponds. 19. try temples and trees,

to™^ 16 e3Ch ° f four ' <loore d so there are 2,508 in

In the four Erections from each collyrium mountain are fishless pure lakes
100000 mm y ° janas lon S’ h 000 deep [or 1,000 up the sl^]’

Gostapa^ SudarSana, Nandottara, Nanda, Sunanda, Nandivardhana BhadS
i&k, Kumuda, Pundarildnl, Vijaya, Vaijayanti, JayantT, and Aparajik 21-24

10 l~r n Ch ° f * em ** *"* ™-yojanas wide and

ta,WD f0r ** ***“»—. <-*** and

ha™ ',t,'!h ddi£ °f 1116 Ioras p0n4s ** Dadhimukha mountains, which

SaCkS - 316 ornaments,

at a?” “ 2h “ d OTend d0WD I -° 00 - ^ 216 1M0 °

® 3 e ^‘f® 18 P 001 * “ wo Loon-Making (Radkara) mountains; so them
are Jz Love-Making mountains in total. 29.

AthTTM^Tfe^ 11 WMaldn * “ountains am temples of the eternal
J ust on the collynum mountains. 30.

In the four intermediate directions of the continent are four Love-Makinv
mountains, 10,000 yojanas long and wide, and adorned with a height Jn000

IZT ^ ^ ^ ° f many <*** * ems > - d have the shape of a

On the two Love-Makings to the south are Sakra's [capitals], and Hana's are
similarly on the two to the north. 33.

100000 diret 5° nS f 6 the Capitals of ei ght great goddesses. They are
100,000 yojanas wide and long, and adorned with Jina temples. 34.

In order they are: Sujata, Saumanasa, Arcirmall, Prabhakara, Padma Siva.

SudaiSanI - A"' 213 ’ Apsaiii, Rctoth
v „„ ’ _ Jf 3, Ratnoc chaya, Sarvaratnaratnasancaya, Vasu, Vasumitrika

Vasubhaga, Vasundhara, Nanda, Uttara, Nandottarakuru, Devakuru, Krsna!

. naraji, Rama, Rama, Raksita, beginning with the easL 35-38.

fT g 311 “** reUn ” es P“f°™ «* °s*)m at the

temples on the beneficial days of the blessed Arhats. 39.

Sakra performs the astahikd in the four-doored Jina temple with the eternal
images on the mountain in the east 40.

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TWELVE CHAPTERS FROM THE GUIDEBOOK

Sakra’s four directional guardians perform the astahikd according to precept
in the temples of the eternal images of the Arhats on the four crystal Dadhimu-
kha mountains in the great tanks located in the four directions from that
mountain. 41-42.

Kanendra performs it on the collyrium mountain to the north, and his
directional guardians perform it on the Dadhimukha mountains in those tanks
43.

Camarendra does the festival on the collyrium mountain in the south, and his
directional guardians on the Dadhimukhas in the tanks. 44.

Balindra does the festival on the collyrium mountain in the west. His
directional guardians [do it] on the Dadhimukha mountains in those tanks. 45.

By performing the worship of Nandlsvara on Kuhti tithi, and fasting starting
on the annual Dlpavali, they attain protective auspiciousness/wealth. 46.

He who worships Nandlsvara on every parva by singing praises, hymns, and
recitations with devotion to the temples, surely will cross over his sin. 47.

Thus the Nandlsvara Kalpa is written by Jinaprabha Acarya, in verses which
were given by the former teachers. 48.

Thus is the blessed NandlSvaia Kalpa.

Chapter 26

Aristanemi of Anahilapura
After bowing to Aristanemi,

I will make famous the Kalpa of Aristanemi,
refuge of the Brahmana Gaccha and

garland of Anahilapura town. 1.

It is said that formerly in Kannauja city there was a very wealthy and very
rich merchant named Yaksa. Once in the course of trading he took his wares in
a caravan of bullocks and departed for Gujarat. Gujarat was a dependency of
Kannauja; it had been given as dowry to Mahaniga, daughter of the king of
K a nnau ja. Yaksa stayed on the banks of the Sarasvati in Laksarama. It is said
that this is the original site of Anahillavadaya town. The monsoon fell upon the
merchant while the caravan was there. It began to rain. In the month of
Bhadrapada the entire bullock herd wandered off somewhere. No one knew
where. He looked for it everywhere, but couldn't find it He worried ceaselessly
that it was all destroyed. Then the blessed Ambadevi came to him one night in
a dream. She said, “Child. Are you awake or asleep?” Yaksa said, “Mo ther !
How can I sleep? My bullock herd and all my belongings have disappeared.”
The goddess said, “Good man. There are three images here in Laksarama at the
base of a tamarind tree. Dig down three fathoms and retrieve them. One image
is of blessed Aristanemi SvamI, another is of blessed Parsvanatha, and the third
is of Ambika Devi.” Yaksa said, “Goddess! How can I know where it is among

265

THE CLEVER ADULTERESS AND THE HUNGRY MONK

a U ““f* trees? ” 7116 g0ddess said > “ You see a circle of

metal and a heap of flowers. That is the location of the three images If you

uncover and worship the three images, the bullocks will come to you of their
own accord. He got up at dawn, did the worship as he had been told, and found
the three images. He worshipped them according to the proper rite At that
moment as though unexpected, the bullocks returned. The merchant was happy.
He built a temple there and consecrated the images.

Another time blessed YaSobhadrasuri, the ornament of the Brahmana Gaccha,

fr th ! lS T ° f thC] monsoon se ason, while walking towards
Khaipbhata from Aggahara village which is adorned with 1,800 upafrayas The

116 Saying, " Loid! Y ° U 03111101 g0 on if y™ bypass
Uns nrt/ui. So the sun worshipped the images with praises. The banner raising

festival was performed on the day of the full moon of MargaSlrsa. Today the
btmner raising is son performed on that day every year. Hie banner-raising
festival occurred in Vikrama 502. *

eStab !r, hed by Vanaraja> *** P earl of the Caukkada [Capotkada,
Kint/A m V ^ rama 802, m Late5r ama in the region under the rule of

King Anahifla. Seven kmgs of the Cavada dynasty reigned: Vanaraja, Yogaraia,
Ksemaraja Bhuyagada, Vajrasimha, Ratnaditya, and Samantasimha. Then eleven

° f dynaSty reigned 111 town: M “laraja, Camundaraja,

Vaflabharaja, Durlabharaja, Bhlmadeva, Kama, Jayasimhadeva, Kumarapa-

ladeva, Ajayadeva, the younger Mularaja, and Bhlmadeva. Then reigned the
kmgs m the Vaghela years: Lavanaprasada, Viradhavala, Vlsaladeva, Ariuna-
deva Sarangadeva, and Kamadeva. Then in Gujarat came the rule of the sultans
today d dlDa ’ CtC ’ BUt Ari?t3nemi SvamT is stiU worshipped in the same way

May this Aristanemi Kalpa,
be excellent to us.

It was written by blessed Jinaprabhasuri

who heard it from the mouths of those who know former things.

Thus the Aristanemi Kalpa.

Chapter 27

The Parsvanatha at Sankhapura

* *i Said that . 0Q ce Jarasandha, the ninth Prativasudeva, went west from

nintw- ^ *** eDtire ^ He was en 8 a S e d in war with Krsna, the

ninth Vasudeva Krsna also left Dvaravati with all his retinue to face him, and

came to die border of his country. Lord Aristanemi blew the conch Pancajanya
there, and so the aty Sarikhesvara [Lord of the Conch] was founded. Jarasandha
grew fearful at the sound of the conch and so worshipped his kuladevata Jara.
She caused old age (jam) to beset the army ofVismi. Kesava was perplexed and
worried at seeing his own army struck down by sicknesses of coughing and

266

TWELVE CHAPTERS FROM THE GUIDEBOOK

(short)-breath, and asked Lord Aristanemi SvamT, “Lord! How can my army be
freed of this affliction? And how can I get the blessedness of victory in the palm
of my hand?” The Lord looked at the unseen with his avadhi jfidna, and said,
“An image of Parfva the future Arhat is worshipped in Patala by the serpent
gods. If you worship it as your personal god, then your (army) will become free
from affliction and you will obtain the blessing of victory.” After he heard this,
for seven months and three days — or, according to another opinion, three days
— Visnu worshipped the serpent king by fasting in the proper manner. Then the
Naga king Vasuki appeared. Had with bhakti and respect asked for the image.
The Naga king gave it to him. It was brought with full festival, and Krsna
established it as his personal god. Thrice-daily puja in the proper manner was
begun. Visnu sprinkled the entire army with the water from the lustration (of the
image), and the army was freed from the oppressions such as old age, illness,
and suffering, and became fit. Jarasandha was defeated. The image was
victorious in removing all obstacles and creating all wealth due to the proximity
of Dharanendra and Padmavatl. It was established in ^ahkhapura. Over time it
became concealed. Then it reappeared in the Sankha well. Today it is wor¬
shipped in the temple by the entire congregation of the faithful. Even the
Turkish kings proclaim its glory.

This kalpa of JineSvara Parfva,
whose image is located at Sankhapura,
the tirtha of desires,

has been written by me in accordance with a song. 1.

Parsvanatha, Lord of $ankha, Lord of lords,
a wishing tree of auspiciousness:
may this God forever place wealth
in the bodies and homes of good souls. 2.

Thus the blessed Sankhapura Kalpa.

Chapter 40

Kokavasati Parfvanatha
After bowing to Parfvanatha

who is served by Padmavatl and the Naga king,

I will tell the story

of Kokavasati Parfva. 1.

One day Abhayadevasuri of the blessed PraSnavahana Kula of the Harsapu-
nya Gaccha left Harsapura on tour and came to blessed Anahillavada Pattana.
He remained outside of town with his mendicant family. One day blessed
Jayasimha, lord of men, mounted his elephant and came to the royal park. There
he saw Abhayadeva's unwashed and dirty clothes and body. The king dismount¬
ed his elephant, praised Abhayadeva, and gave him the name Maladhari in

THE CLEVER ADULTERESS AND THE HUNGRY MONK

recognition of his difficult asceticism. The king then requested that he come into
the city. He gave him an upaJraya next to the ghee market. The suri stayed
there.

Some years later the blessed Hemacandrasuri, -widely famous for composing
various books, was on Abbayadeva’s patta. He went to the ghee market to give
a sermon every day during the four month rainy season retreat. One day in the
ghee market temple someone from the ghee market association started a bali
offering for ancestor worship. Hemacandrasuri arrived to give the sermon. The
gath ering forbade him, saying, “No sermon can be given here today, for there
shouldn't be a sermon at the site of a bali offering.” The suri replied, ‘TU have
to give at least a short sermon today, or else there will be a break in the
sermons of the rainy season.” But the people of the association were not
persuaded. The acarya returned to the upa&raya angry and embarrassed at what
had happened. A wealthy layman named Mokhadeva Nayaka came to know of
the guru's depressed state of mind. He sought land near the ghee market to build
a new temple in order that such an insult against the faith should not occur in
another temple, but could find none. Finally he obtained land from a merchant
named Koka. In opposition the ghee market assembly offered to give three times
the price. The suri came with the congregation to Koka's house. Koka honored
him and said, “I gave the land at the proper price, so build the temple in my
name.” The suri and the laymen accepted this. The temple Kokavasati was built
near the ghee market Blessed PanSvanatha was established in it and thrice daily
puja was begun.

Later, during the reign of blessed Bhimadeva, Pattana was looted by the king
of Malava, and the image of ParSvanatha was broken. Ramadeva Asadhara, a
descendant of the wealthy Nayaka, began to restore it. Three pieces of marble
were brought which had flaws. Three images were made from them, but the
guru and the laymen were not happy. Ramadeva vowed, “I will not eat as long
as the ParSvanatha image has not been carved.” The guru also began a fast On
the eighth day Ramadeva received an instruction from a god, that he would find
a wooden plank covered with flowers, with a stone slab as many hands beneath
it as it was far from the temple. He dug up the earth and found the slab. A new
image of ParSvanatha was carved. In Vikrama 1266 Devanandasuri performed
the pratistha to establish it in the temple. It became famous as Koka ParSvana-
tha.

Merchant Ramadeva had two sons named Hhuna and Jaja. Tihuna's son was
Malla. His sons are named Delhana and Jaitaslha; today they perform puja daily
to Pargvanatha.

Once Delhana was given a dream by blessed SarikheSvara ParSvanatha. “I will
be present in Koka ParSvanatha at dawn at 4:00 a.m.. Those who perform puja
to that image at 4:00 a.m. will be doing puja to me.” Koka ParSvanatha when
worshipped in this way by the people fulfills [requests] like SankheSvaia Parsva-
natha. People's puja, yatra, vows, etc., done in connection with Sankbesvara

TWELVE CHAPTERS FROM THE GUIDEBOOK

Parsvanatha are also fulfilled here. Thus is [the story of] ^ mir f cl f. W .°^
image, 33 fingers high, of Koka Parsvanatha, which is attached to the Maladhan

Gaccha.

May this short Kalpa

of Kokavasati Parsvanatha
who adorns Anahila Pattana

destroy the obstacles of the people. 1.

Thus is the Kalpa of Kokavasati Parsvanatha.

Chapter 49

Mt.Astapada

After bowing to Rsabha

who is like the world-engendering eight-legged Sarabha
with a golden body
I will recite in brief the Kalpa

of Astapada Mountain. 1. .

On this Jambudvlpa continent in the ntiddle of the southern hdf

ic a citv called Ayodhya, which is rune yojanas wide and twelve

]ojam s long. It is the biithplace of the Jinas blessed ¥j?abta, Ajit* Ahhu™-
darn Sumati, and Ananta. Twelve yojanas to the north of it is the extern

mountain called Astdpada, also known as Kailasa, which

* nure crystal It is also famous among the people as unavaiagm.

£."£££ rids atop Uddaya Hill near Ay^yd. one can see the

whiteness of its range of peaks if the sky is dear.

The great MSnasa Lake is also there. There are many fine trees and Mfi
warerfX QouTriavel in the vicinity. It is filled with the noise of intoxicated
peacock^ and other birds, and made beautiful by kinnara and khacara women
STST* takes away the hunger and thirst of people such as «s and
Sramanas coming here for caitya-vandana. ,,

The residents of Saketa play various kinds of games w the v ^y
Svami was established in paryanka-asana by fourteen devotees; on.tins^peafc
attained nirvana with 10,000 homeless mendicants on the morning of Magha
dL 13th in the Abbijita naksatra. Sakra and others performed the cremation

^ *** "« ° f **
“ Jwest. Three were built by S

S^Xld^RSde.Tout oTgems andpredous of

ttjle sixteen niches made of gems. There are sixteen nffi. narngnte

269

268

THE CLEVER ADULTERESS AND THE HUNGRY MONK

f h a rf T° m ***? gat6WayS *** 316 four expansive pavilions. Ahead from
these pavilions are four assembly halls. In the middle of the assembly halls there

SSSMV" ° f '«* •— N ban is a

made of gems. Ahead of each assembly hall are jewelled benches. Atop them

are cattya-stupas made of gems. Ahead of each caitya-stupa in eachXction

are nnmense jewelled benches. Atop each of them is a c^-tree. Lrig 4ch

™ ageS “ ^ Poryanka-asana oi the eternal Zt
Rsabha, Varddhamana, Candranana. and Varisena, measuring 500 bow-lengths

d “2 °!i f SOrtS f gemS ' Ahead from each ofthe caitya-stupas are caitya-
trees. Ahead from each caitya-tiee are jewelled benches, and atop each of item

if* ““ ^ tadra Baaoes is a N^d* 2^JlH

stairway and archway, full of pure cool water, adorned by multicolored lotuses
eauhful, like a Dadhimukhadhara lotus pond. In the middle portion of the great
caitya Ljon Residence is an immense jewelled bench. Atop it is a colorful Jod-
made of gems. Atop that is a multi-colored canopy. Under the canopy on
the side is a hook made of diamonds. Hanging from the hooks are garland! of
aige pearls shaped like pots and mangoes. Amidst the garlands are stainless

toe Ss of Se™' ^ ldSt ^ T laDdS ° f ^ ^ garlands of ^onds. On
hang 24 ^g^to" 5 ^ * "***

g0d ***** ™ ages made by 1Ba P am “mala of the 24 Jinas -
Snr^i t ~ m diamond, each bearing its own foim, identification
coior Smeen images — Rsabha, Ajita, Sambhava, Abhinandana, Sumati’
SuparSva, Srtala, Sreyamsa, Vimala, Ananta, Dharma, Santi, Kunthu, Ara Nenfi
M^yrra - «.made of gold. Those of Munisuvrata and Nemi

P , c ^ 0Se °5 Candraprabha md Suvidhi are made of crystal. Those of Malli
and P^vanatha are made of cat's eye. Those of Padma^toha and v4up12

h T taa8e “ ° f diam0Dds ^

y red dye. The edge of each nail appears as if sprinkled with juice of red gems
or lac, hence they are called moistened. The surfaces of the navel, hairiine
gue, palate, Snvatsa, nipples, hands, and feet are made of refined gold The
lotos-eyes, popfe facial baits, eyebrows, body baits, and head baL J£. ^

The‘ h™A emS ' he PS f* made 0f 00131 gems - ^ teeth 316 made of crystal
The head bumps are made of diamonds. The insides of toe nostrils are golden

ZZZZil* -

CaCh [JiDa] ™ age is another “uage, made of diamond, holding pearls
and ko ? anta ' dish > gariaud, and staff made of crystal arnTgem’

and holdmg aloft a white umbrella Fan-holding images made of di4S’
^jewebed ta ate on either stde of each [L]
of each image and honoring it are two ndga images, two vaksa images two

otr^ tW ° kun4adhara ^ages, made of diamond, with their hands
folded in obeisance and shining limbs. On the god seats are twenty-tom

270

TWELVE CHAPTERS FROM THE GUIDEBOOK

diamond bells, twenty-four jewelled mirrors, twenty-four s tanding lamps made
of gold, with bouquets of flowers in diamond baskets, hair-brooms, small tablets,
ornamented baskets, holding standing incense burners, lamps, diamond
auspicious lamps, diamond pitchers, diamond platters, receptacles of refined
gold, diamond sandalwood pots, diamond lion seats, astamahgalas made of
diamond, golden oil pots, golden incense burners, and golden lotus holders. All
of this is in front of each image.

The caitya is adorned by a moonstone tree. It is surrounded by diamond
pillars, which are wonderously decorated with wolves, bulls, crocodiles, horses,
men, kinnaras, birds, bearded creatures, antelopes, deer, oxen, elephants, and
creepers. It has a beautiful banner and is adorned with a golden flagpole. There
is toe sound of tiny bells. A lotus king pot sits atop it It is marked by
decorations in finest sandalwood paste. There are dancing women with multi¬
colored moving limbs and uplifted breasts. Both sides of toe gateways are
adorned with a pair of pots smeared with sandalwood paste. Garlands scented
with incense hang at an angle. The floor is made with five-colored flowers. It is
full of apsaras holding incense-holders with camphor, aloe, and musk; it is also
filled with vidyadharis. It is adorned by sweet caitya-tiees and jewelled benches
in front, behind, and to toe sides. It was prepared with copious diamonds
according to toe proper rites at the instruction of Bharata. He made images of
his 99 brothers out of divine diamond, with an image of himself in attendance.
Outside toe caitya he made a stupa of Lord RsabhasvamI, and one stupa for
each brother. He made an iron protector man so that men and women should not
commit a&atana while coming and going. One cannot proceed past him. The
peaks of toe mountain were tom by firm diamond to make toe mountain
undimbable. One yojana inside Bharata made eight stairways in toe shape of
girdles, so that it is impassable by men. From this it became famous by toe
name Eight Steps (Astapada).

Many years later toe 7,000 sons of Emperor Sagara opened toe earth with
firm diamonds and made a 1,000 yojana [wide] moat for the protection of toe
caitya. They filled it with water by breaching toe bank of toe Ganga with firm
diamonds. When [toe bank of] toe Ganga was broken, Astapada seat, villages,
towns, and cities were flooded. Prince Bhagrratha, toe son of Jahnu, used a firm
diamond to open a river pathway to toe eastern ocean at toe command of
Sagara. It went through the Kutus, to toe south of Hastinapura, to toe west of
toe KoSala country, to toe north of Prayaga, to toe south of toe Ka£l country, to
toe south of toe middle of Vatsa, and to toe north of Magadha. In this way toe
tfrtha of Gangasagara was bom.

Rsabha SvamTs eight grandsons and 99 sons led by Bahubali became siddhas
with Svaml on this mountain; thus its miraculousness was demonstrated by 108
becoming immersed in excellence at one time.

Blessed Varddhamana Svaml himself said, “The man who climbs this
mountain by his own power and performs vandana to toe caitvas will attain

271

THE CLEVER ADULTERESS AND THE HUNGRY MONK

liberation in this lifetime.” After hearing this. Lord GautamasvamI, a storehouse
of attainment, climbed this excellent mountain. He did vandana to the caityas,
and saw ascetics with limbs emaciated from asceticism, striving at the base of
an Aioka tree, while he himself was strong in body. “Oh! I must not be
misunderstood,” he said, and so he composed the Pundanka Teaching to ward
off uncertainty. Pundanka himself, with robust body but purified sentiment,
went to Sarvarthasiddhi. Kandanka, with his weakened body, went to the
seventh hell. A striving Samanika became determined when he heard this
Pundanka teaching from Gautama. He entered into Tumbavana and was
conceived in the womb of Dhanagiri's wife Sunanda, and became the ten-Purva-
holder Vajrasvaml. Gautama SvamT descended from Astapada and gave diksa
to 1,503 ascetics from Kaudinya, Dinna, and Sevan. *1116 Kaudinyas and the
others in these lineages climbed the first, second, and third lower levels after
they heard the words of VIra, “whoever performs caitya-vandana in this tirtha
attains hberation in this fifetime." They could not go further, but they were
amazed to see Gautama SvamT climbing unimpeded; they were enlightened, and
took diksa.

Millions of various maharsis became siddhas on this mo untain , with Emperor
Bharata at the fore. Subuddhi was the chief minister of Emperor Sagara In the
presence of Jahnu and the other sons of Sagara he heard from Adityayaias the
examples of how the rajarsis bom in the lineage of King Bharata went to
Sarvarthasiddhi and to liberation during die first five million of the ten-million
sagaropama years.

Vlramatl, in accordance with the preaching of the gods, placed tilakas made
of gold inlaid with diamonds on the foreheads of the images of the 24 Jinas on
this mountain. Sire was bom as a pigeon, a twin, and a god, and then in her
birth as DamayantI the tilaka on the forehead was successful in removing the
darkness [of ignorance]. &

Bali Maharsi was firm in kdyotsarga on this mountain. Then DaSagnva, who
remembered a former enmity and grew angry as he descended in his vehicle,
opened up the earth’s surface. He entered into it, and in his enmity uprooted
Astapada and threw it into the Salt Ocean. Then he lifted up the mountain by
calling to mind 1,000 spells. The rajarsi [Bali] knew of this from his avadhi
jhana, and pressed down on the mountain peak with his toe to protect the caitya.
The sound of fierce vomiting came from the ten mouths of the contracted body.
Thus he became known as Ravana. Then he was freed by the compassionate
maharsi, bowed to his feet, did ksama, and returned to his own place.

There [on Astapada] the Lord of Lanka performed before the Jina The vina
broke due to a divine spell. In order that die flavor of the performance not be
broken, [Ravana] cut a tendon from his own arm and restrung tire vina.
Dharanendra, who had come to praise the tirtha, was pleased at the Hating
devotion exhibited in the sound of the limb-viha, and gave Ravana a spell with
the power of unfailing victory.

272

TWELVE CHAPTERS FROM THE GUIDEBOOK

Gautama SvamT entered the southern .gateway of the caitya Lion Residence
on this mountain. First he performed vandana to the four images of Sambhava,
etc.; then he circumambulated to the western gateway and [did vandana] to the
eight [images] of ParSva, etc. ; then at the northern gateway to the ten of
Dhaima, etc.; finally at the eastern gateway to the two of Rsabha and Ajita
This tirtha -gem is unattainable;

[but] those good souls who with purified bhdva
remember its unapproachable crystal grove,
or see in water the reflection
of its caitya, banner, and pot,
receive as much fruit of lofty bhdva
as the fruit from pilgrimage
and doing puj'a and anointing. 1-2.

Those who bow down and glorify
this caitya-stupa along with its images
which was made by Lord Bharata
are blessed with the abode of Sri. 3.

Benefit shine s

in the good souls who in their own mind
contemplate this Astapada Kalpa
composed by Jinaprabhasuri. 4.

The meaning which was sung in brief earlier
in the Astapada Stava
has been publicized at length
here in this Kalpa 5.

Thus the blessed Astapada Kalpa is concluded.

273

the clever adulteress and the hungry monk

glossary

abbreviations

TSPC = Trisastitolakapurusacaritra of Hemacandrasuri.

VTK = Vividhatirthakalpa of Jinaprabhasuri.

CHAPTER 1

<i869b - i873x ,ata w98o) ' p—

Nabheya = “Son of Nabhi” = Rsabha.

01 - a W » s “ Weber

Narada = a Jaina sadhu. See TSPC V, 154-5.

Spoke = ara Time revolves in an endless cycle, with each descending
(avasarpini) and ascending (; utsarpim ) half-cycle consisting of six spokes 8

tod^Ir e oJ Uberati0n ^ P0SSible 0nly 1111,36 two spoked The
tturd spoke of the present avasarpini began during the life of Rsabha the

str L ^

Descent of time = avasarpini,

Yugadi^a = “First Lord of the era” = Rsabha.

Siddha = enlightened and liberated soul.

Padmanabha = first Jina in the coming utsarpini.

Arhat = Jina.

Nemi = 22rd Jina of the current avasarpini.

Enyeror = Cakravartin. According to Jaina universal history, there are 12
Cakravartins in each cycle of time. See Cort (forthcoming)

Bt S TSPC I bhaS ddeSt ^ ** Cakravartin of *e present avasarpini.

Bahubali = son of Rsabha. See TSPC 1,273-326.

Marudeva = Rsabha's mother.

Sommasarava = the platform in the shape of a cosmic axial mountain atop
wtach each newly enlightened Jina gives his or her first semton. See Norton

= me mendicant Ieattas of the congestions established by each

"ZEZSS&* 1 *“ - »**«**■ TSPC 1,356-358; and

Hist son of the fist Emperor = AdityayaSas. See Weber (1901:250).

274

TWELVE CHAPTERS FROM THE GUIDEBOOK

|fcheca = vidyadhara = wizard.

Nami and Vinami = two vidyadhara kings. See Cort (1987:239).

Dravida and Valikhilya = two sons of Rsabha who “fell out with each other and
made war, but afterwards they were reconciled and undertook pilgrimages to
i Satrunjaya” (Weber 1901:250).

; sadhu = general term for all Jain male mendicants.

s Muni = male mendicants of the lowest rung. In common usage, sadhu and muni
are synonymous.

■> Jaya = the 11th cakravartin. See TSPC IV,365-367.

1 Rama = the 8th Baladeva See TSPC IV, 107-352. According to the Jaina
; universal history, among the 63 Great heroes {tolaka purusas ) in each cycle
of time there are 9 Vasudevas, 9 Baladevas, and 9 Prati-Vasudevas, who
occur in sets of one each. The Vasudeva and Baladeva are half-brothers,
while the Prati-Vasudeva is their opponent See Cort (forthcoming).

[ Pradyumna = son of Krsna by Rukminl. See TSPC V,188-218.

Samba = son of Krsna by Jambavatl. See below, chapter 3, and TSPC V,214.
Sagara = the 2nd Cakravartin. See Fick (1888) and TPSC 11,63-220.

The Prakrit Ajitatenti Stava of Nandisena is a favorite Jaina hymn.

■ Rebirth = avatara.

Samprati = grandson of ASoka, considered by the Jainas to have been a devout
Jaina and great builder of temples.

Vikramaditya = legendary king. See Merutuhga (1899-1901) and Weber
(1901:304).

Satavahana (or Salivahana) = Jaina king of Pratisthana. See Merutuhga (1899-
; 1901:14-16).

; Vagbhata = prime minister of the Caulukyan Emperor Jayasimha Siddharaja. See
| Merutuhga (1899-1901:129).

i Padalipta = a miracle-working Jaina acarya, author of the Nirvana Kalika and
: other works. See Triputi (1952:230-246).

■ Ama =8th century king of Kannauj. See Chatteijee (1978-84:1:169).

: Datta = Dharmadatta = son of the future King Kalki. See Weber (1901:307).
f Vxdeha = another continent where liberation is possible. See Caillat and Kumar
; (1981:28).

Kalikacarya = famous acarya, who reputedly lived in the early centuries B.C.E.
See Brown (1933).

Javada = see verses 71-83, and Weber (1901:304-306).

[• Meghaghosa = see verses 109-113.

: Kalki = future king. See Weber (1901:307).

275

THE CLEVER ADULTERESS AND THE HUNGRY MONK

V a90i^T = forecast t0156 ^ last Jaina ^ of m era - See Weber

DU (190i?08) ri = f ° reCaSt t0 ** ** l3St Jaina of ^ era - See Weber

Congregation = tirtha. The Jain religion will disappear among humanity, but the
_ memory of Satrunjaya will be kept alive by the residents of the heavens.

Adyajine&tr = Rsabha. According to Jaina biology, even plants have souls which
transmigrate.

Congregation = sahgha, the fourfold congregation of male and female mendi-
cants and male and female laity (sadhus, sddhvis, frdvakas, travikas).ki the
life of each Jma there are five benifidal events ( kalydnaka ): conception birth
renunciation, enlightenment, and liberation. (See Fischer and Jain 1978:1.)
These are the places where the five events in the lives of the 24 Jinas of the
present avasarpinf occurred.

Namaskara Mantra = the most sacred hymn of the Jains. See Jaini (1979:162-

Wizard = vidyadhara.

Praise to the Arhats” — namo’rhadbhyah.

Padalipta = Palltana, the town at the base of the mountain.

First Arhat = Rsabha.

108 Vikrama era = 52 C.E.

Cakre^vari is the yaksi goddess who presides over the teachings {Sdsana) of

fl98^63^ i ^ ^ ^ yakS ° g0d Wh ° PrCSideS 0VCr See Sh ah

Root Lord or Main Lord = mulandyaka = the principal image of a temple.
Spdt a ^ mountain = 111616 316 two ^ges atop Satrunjaya, separated by a shallow

Iksvaku = the lineage of Rsabha.

Vmni = the lineage into which Krsna and Nemi were bom.
caryto-tree = see Shah (1955:65-76).

RajadSna = the tree atop the mountain behind the main temple of Rsabha
known as the Rayana tree. ’

AdKa = First Lord = Rsabha.

Mulajina = Root or Main Jina = Rsabha.

incarnation = avatdra. Representations of other tirthas are known as avatdras-
fiom worship of them one approximates to having performed the pilgrimage!
Satyapura = Jaina tirtha in Southern Rajasthan. See VTK chapter 17.
Stambhanaka = Jaina temple in Cambay. See VTK chapters 6 and 59.

Sakra = Indra = the king of the gods.

276

TWELVE CHAPTERS FROM THE GUIDEBOOK

Santi= the 16th Jina. See TSPC HI,199-336.As part of the rite of consecrating
a new or renovated temple, members of the congregation drop money, gems,
and other wealth down a hole over which the main image is then cemented
down. This gift is a provision for any future renovation of the temple.

Vrsabha = Rsabha.

Vairotya = ancient snake goddess, and one of the Jaina goddesses of magic
{vidyadevi).

Magical powers = siddhis.

Enjoyer of one incarnation = one will be reborn only once before attaining
liberation.

Vastupala and Tejahpala = 13th century ministers of the Vaghela kings. See
VTK chapter 42 and Sandesara (1953).

Plthada (also Pethada) = layman of Mandavagadha who, in 1264 C.E., led a
sahgha pilgrimage to Satrunjaya and established a pavilion and an image of
Santinatha (Dosi 1955:4).

1369 Vikrama = 1313 C.E.

Kali = the fourth and most degenerate age according to Brahmanical cosmology,
here equated with the fifth spoke of the descent of time.

alpaprabhrta = Kapadia (1941:93) notes that this is the only reference to this
text which had come to his attention.

Bhadrabahu = Jaina acarya, died 357 B.C.E., 7th in succession from Mahavira.
See Triputi (1952:119-137).

Vajra = Jaina acarya, 13th in succession from Mahavira. He lived from 31
B.C.E. to 57 C.E. See Triputi (1952:284-303).

1375 Vikrama = 1319 C.E.

Jyestha = June-July.

CHAPTER 2

The successor to VajrasvamI was Vajrasenasuri (38 B.C.E. — 90 C.E.). See
Triputi (1952:301-307).

Living Lord = Jivantasvami, a title applied to the Jina while still living.

AmbadevI = Ambika, the yaksi goddess who presides over the teachings of
Neminatha. There is a temple to the Hindu goddess AmbajI above the Jain
temples on Gimar, atop the first peak. See Burgess (1869a:48-49).

Siddha Vmayaka = a form of GaneSa. See Weber (1901:295).

Ksetrapala = local protector deity.

Correct faith = samyakdrsti, i.e., is a Jain.

Baladeva = Balabhadra, half-brother of Krsna and the 9th Baladeva.

Kubera = the lord of the underworld and of riches.

box-length = samudga.

277

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Rajlmatl = Nemi’s fiancee. See TSPC V,255-261.

Vidyaprabhrta = See Kapadia (1941:92).

CHAPTER 3

one yojana = a distance somewhere between 2% and 9 miles.

Siva = Nemi’s mother.

Beneficial moments = kalydnakas. See above, notes to chapter 1.

Pundarlka = see above, chapter 1.

Astapada = see below, chapters 18 and 49.

NandlSvaia = see below, chapter 24.

Amba = the yaksi goddess who presides over the teachings of Nemi. Nemi
(Rathanemi) was in his own wedding procession — the wrong path when
he heard the cries of the animals in their pens which were to be slaughtered
for the wedding feast, and decided to renounce the world — the good path.

Ratna = see below, chapter 5.

Kusmandl= Amb5

CHAPTER 4

Bowlength = dhanus = four forearms (hasta) «= six feet (Monier-Williams
1899:509).

gavya = According to Monier-Williams (1899:351,466,1294), 1 gavya or gavyuti
equals 4,000 dandas (staff, fathom), one danda equals 4 hastas, and 1 hasta
is approximately 1.5 feet. 5 gavyas therefore = 5 x 4,000 dandas x A hastas
x 1.5 feet = 120,000 feet « 22.7 miles. Clearly that is not the distance
intended here.

cubit = hasta (forearm) « 1.5 feet
Kohandi = Ambika.

sahamiya — sahammi (Skt sadharmi), co-religionist?
fathom = danda (staff) °» 6 feet

CHAPTER 5
Vaidakha = May-June.

Jayasimhadeva = Caulukyan emperor of Gujarat whose capital was at Anabilla-
vada Pattana in North Gujarat. His reign was from 1094 to 1143 C.E.
Khahgara = see Merutuhga (1899-1901:95-96) and Majumdar (1956:68-70).
1185 Vikrama = 1129 C.E.

Kumarapala succeeded Jayasimha. He reigned from 1143 — 1175 C.E.

1220 Vikrama = 1164 C.E.

twelve chapters prom the guidebook

VIradbavala <d. UM W -

wherc 20 ° f fte 24

of this era attained liberation.

MarudevI = the mother of Rsabha.
lamp of the Yadava clan = Nemi.

§iva = Nemi's mother.

Samudravijaya = Nemi’s father.

CHAPTER 8

On Abu, see also Jayant V.jay >■ western India, whose main

— ° f ^ ^ 18

worshipped by women who desire to
1088 Vikrama era = 1032 C.E.

Yugadideva = Rsabha.

1288 Vikrama era = 1232 C.E. TeiahpSla, who died young. See

Luna = elder brother of Vastupala and Tejahpaia,

Sandesara (1953:27,37). 6 ^d 59.

~ « by is a, AcaleSvaax

centmy. According ® Thp® ^ royalty constdered

courts of NSgota, Sakambban, an J b Gunacandra m a public

to as a personal gun. He defendThe ^ ^ (eacbin g S , W

debate in the corn, f Pf^S^Led laina temples. His Mowers

'££££££** ofRSja Gacch *

= either 6,000 or 12,000 feet.

Bharata's brodter = BShubali. and to inhabit the

= "a fabulous—^P^^ ^ U on" (Monier-

cnravv mountains, it is P

279

ran CUVER ADULTERESS and the hungry monk

W-M48 = f0r te Jaina mTy of Damayaai®a vadaBB ^ Nah _ ^ wpc

m ? 0 " of devodo “ -
jting or Lanka, and the 8th p ra h' \r- . *

d^IT 0 ' t " medJ2ina ***“ s< *®c“ma TCPCIV ' 107 ' 352 -
‘ *** 101,1 of * ——• 136 '

anabhrt = Gautama Svaml, the chief disciple of iu
P urvas = the “fnrmpr” , u^cipie of Mahavira.

^ K *. a™ k«. See Jaini (1979:49.50).

CHAPTER 24

°S“‘(SSSa °° *

Kins of Go* = Indra ’ “ d Hscber ”«• Jain (197801:19)

- - - — ^ In

zz (stah i9 ” ,wl ■* tey flounsb

55 (No^^rc^xi i%rs-

Kuhfi = new moon.

porva - the three annual 8-day festivals.

CHAPTER 26
Gaccha = mendicant lineage.

™r cha - 00 - ■* <*£ «zsksss-

Bhadrapada = September-Ocloben
Khambbata = (he modem Cambay.

B^bmapa between (he

4^“^ wh ° - -» *»

upaSraya = mendicant rest house
Margaslrsa = December-January.

502 Vikrama eia = 445 Qg
802 Vikrama era = 746 c.E

280

TWELVE CHAPTERS FROM THE GUIDEBOOK

For a slightly different list of the seven kings of the Cavada dynasty, along with
the years of their reigns, see Meruturiga (1899-1901:19-21). On the Calukyas,
see Majumdar (1956); on the Vaghelas, see Sandesara (1953).

CHAPTER 27

On Sahkhapura/SafikheSvara, see Bhadragupt Vijay (1982), Cort (1987), and
Jayant Vijay (1942).

Dvaravafi = Dvarka in Okhamandal at ihe western tip of Saurastra. It was
Krsna's coital.

Aristanemi = the 22nd Jina, and cousin of Krsna.

Pancajanya = Krsna's conch.

For the story of Nemi's blowing of Krsna's conch, which is here transferred to
North Gujarat from Krsna's arsenal in Dvarka in order to provide a derivation
for the name of Sarikhapura, see Brown (1934:46-47).

kuladevata = lineage deity.

Visnu = Krsna.

KeSava = Krsna.

avadhi jhana = “a limited ability to become aware of things which lie beyond
the normal range of the senses, as in clairvoyance, the‘divine ear,’ and so on”
(Jaini 1979:121).

Patala = the underworld.

ParSva = the 23rd Jina, and therefore at the time of the story not yet a Jina

serpent gods = panmgas.

Naga = another kind of serpent deity.

Padmavatl = queen of Dharanendra, and the yaksi associated with the teachings
and congregation established by Pargva. See Cort (1987).The image was
efficacious not on its own, but because Dharanendra and Padmavatl
responded to the faithful prayers addressed to the image.

congregation = sahgha.

good souls = bhavya, those souls with the possibility of at ta i nin g liberation, used
generally to refer to Jains. See Jaini (1979:139-141).

The second verse is in Sanskrit.

CHAPTER 40

Naga king = Dharanendra, the husband of Padmavatl.

Abhayadevasuri, PraSnavahana Kula, and Harsapuriya Gaccha = “Harsapura was
fo unde d during the reign of King Allata of Chittor and named after Queen
Hariyadevl. In the Jain congregation, the acaryas of the Pra&iavahana Kula
of the middle branch of [followers of] acarya Priyagranthasuri stayed there,
from which the mendicant congregation of the gaccha of the PraSnavabana

THE clever adulteress and toe hungry monk

- * - «.

Gaccha became known as the SSr* 1 71,0 ““^Mya

Kamadeva due to [Vijayasimha'sl disdoteThh ?? 3 “ *** time of King
1952:567-568). ' J toaple Abhayadevasuri .” (TriputT Maharaj

Fi8MP ° 7 “indicants who naval under g^dance of
Maladhari = dixty.

uri acarya = the highest position in the hierarchv of
patta = seat, position of authority within a mJT v CantS ‘
Hemacandrasuri Maladhari discfole of the ^ ^

devasori, and author of commentaries A J amic commentator Abhaya-

HaribhadrasOri's Vi§esdva$yakabhdsya He Anuyo 8 adv °m, and

younger contemporary HemacandXri cafitl»-! ^ “*

One of the Kali Yuga), author of KaMaIasarv ajna (Omniscient

antamani, Trisastiialdkdpurusacariirlvft* S ^f ddh ‘ Aea *> Abhidhdm-
worics. P urusacar itr a yitaraga Stotra, and many other

long preached agri^° futility '&£?**** BrahmanicaI nte. Jainas have
303). * mC Utlhty of ®«W«r worship. See Jaini (1979:302!

Tiince dsily &iii3 ~~ m n •

YogaJastra HU22-123 (pp 580 584^1} Yk nao 6Vening - See Hemacandra,
Humphrey (1985).Bhlm^eva and

wooden slab (?) = gohalia. &

1266 V.S. = 1210 C.E.

in a temple. There is

CHAPTER 49

^arabba — astapada (see above, notes to chapter 18)
golden = astapada. ^

Ajita = second Jina of this era.

Abhinandana = fourth Jina of this ere.

Sumati = fiffo Jinaofthiser ^

Ananta = fourteenth Jina of this era.

Dhavalagiri = White Mountain.

kinnara = divine musician.
khacara = vidyadhara or wizard.

(Stefo 19633221 Jama meDdicant wfa0 1125 «&e power to travel m the air”

282

TWELVE CHAPTERS FROM THE GUIDEBOOK
Sramanas = “strivers” = Jaina mendicants.

caitya-vandana = the rite of praising an image of a Jina in a temple. See
Williams (1963:187-198), Cort (1989:348-357).

Saketa = AyodKyTt

paryahka-asana = the lotus posture. See Bhattacharya (1974:138-139).

Sakra = India = king of the gods.

astamahgala = representation of the eight auspicious objects: svastika, Srfvatsa ,
nandyavarta, powder vase, throne, fall pot, mirror, and pair of fish. See Shah
(1955:109-112).

India Banner = India dhvaja.

D adhitrmkhadhar a = the lotus ponds on NandlSvaradvIpa; see chapter 24.
frivatsa = diamond-shaped symbol on the chest of every Jina image.
koranta = branch(?).
kundadhara - type of mga.

a&atana = an expiable moral fault See Williams (1963:225-229).
siddha = liberated soul.

Varddhamana SvamI = Mahavlra.

Gautama SvamI = the chief disciple of Mahavlra.

attainment = labdhi. See Jaini (1979:142-144).

bhdva = internal state of the soul. See Glasenapp (1942:40-43).

Sarvarthasiddhi = the highest of the 14 heavens, from which one will be reborn
just once more before attaining liberation. See Caillat and Kumar
(1981:26,102).

Samanika = type of god.

ten-P«rva-bolder = knower of ten Purvas, the “Former” texts which are now
lost See Jaini (1979:49-52).
diksa = initiation as a mendicant.

twin = in the first three spokes of the current downward cycle of time, people
are bom as twins. See Stevenson (1915:273-274).
kayotsarga = “abandonment of the body,” a form of standing meditation. See
Williams (1963:213-215).

Da^agriva = Ravana.

Ravana = “the roarer, the vomiter.”

ksamd = ritual pronouncement that one’s evil actions may bear no fruit. See
Shanta (1985:415).

Astapada Stava = chapter 18.

Verse 5 is in Sanskrit; the rest of the chapter is in Prakrit.

283

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Bibliography

EDITION USED

Vividhatirtliakalpa of Jinaprabhasuri. Ed. Jina Vijaya. Santiniketan: Singbi Jaina
Jnanapitha, 1934. (Singhi Jaina Series 10.)

EDITIONS CONSULTED

Vividhatirthakalpa. Ed. D.R. Bhandarkar and Pandit Kedamath Sahityabhusana.
Calcutta: Asiatic Society of Bengal, 1923-1942. (Bibliotheca Indica 238.)

_- Hindi translation by Agarcand and Bhanvarlal Nahta. Mevanagar: Jain

Svetambar Nakoda Parsvanath Tirth, 1978.

OTHER SOURCES CITED

Babb, Lawrence A. 1988. “Giving and Giving Up: The Eightfold Worship
among Svetambar Murtipujak Jains,” in Journal of Anthropological Research
44, 67-86.

Bhadragupt Vijay, Mum. 1982. Jay SahkheSvar. Mehsana (Visvakalyan Prakasan
Trust).

Bhattacharya, B.C. 1974. The Jaina Iconography. Second edition. Delhi (Motilal
Banarsidass).

Brown, W. Norman. 1933. The Story of Kalaka. Washington (Smithsonian
Institution, Freer Gallery of Art).

_• 1934. A Descriptive Catalogue of Miniature Paintings of the Jaina

Kalpasutra as Executed in the Early Western Indian

Style. Washington (Smithsonian Institution, Freer Gallery

of Art).

Biihler, G. 1898. “A Legend of the Jain Stupa at Mathura,” in Indian Antiquary
27, 49-54.

Burgess, Jas. 1869a. Notes of a Visit to Somnath, Girnar and Other Places in
Kathiawad, in May, 1869. Bombay. Reprint Varanasi (Kishor Vidya Niketan),
1976.

_. 1869b. The Temples of Satruhjaya. Bombay (Sykes and Dwyer).

_. 1873. “Papers on &atrunjaya and the Jains. V. Satrunjaya Hill,” in Indian

Antiquary 2, 354-357.

Caillat, Colette, and Kumar, Ravi. 1981. The Jain Cosmology. Trans. R.
Norman. New York (Harmony Books).

Chatteijee, Asim Kumar. 1978-84. A Comprehensive History of Jainism. 2 vols.
Calcutta (Firma KLM Limited).

Cort, John. 1987. “Medieval Jaina Goddess Traditions,” in Numen 34, 235-255.

_• 1988. “Pilgrimage to Shankheshvar Parshvanath,” in Bulletin of the

Center for the Study of World Religions 14:1, 63-72.

twelve chapters from the guidebook

, . . c,..j v a f the Svetambar Murtipujak

_• 1989. Liberation ^ S ^ s ^ ration> Commttee on the

Jains of North Gujarat. Unpublished

Study of religion, Harvard Umversity Purgnas ” in untitled volume on

Forthcoming. “An Overview of the Jama Puran

thePur^asedimd by Wendy Domgen Bombay (Jain

DosI, Kulcand Hancand. 1955. Bharai

Dharmik Siksansangh). /u«nr»ndracarva Jain Sabha).

. 1981. Mm T'«h Dorian. Patan (Hemcanctoca^a J ^

"*• TW0 vou,mes '

Ol^lpP^Helmutovoo Food).

Trans. G. Barry Gifford. Bomo y t » n tioned bv Jinaprabhasuri m

Code, PK. 1953. "Identification Mian Literar y History, ml

his Vtvidha-Hrlha-Kalp a.J° tnjM Bharaiya Vtdya Bhavan), 43-17.
(Bombay: Singbi Jam Shastia Shcsapiui Helen

H^candUn 1931-62 . T^hOpurusocorUro. 6 vols.

Johnston. Baroda (Oriental Institu ). Jambu Vl j ay

. 1977-86. YogaSastra with svopajnavrtti. 3 vols. Ed. m

Bombay (Jain Sahitya Vikas Man ^ Jain Pu j a . The Idea of God’

Humphrey, Caroline. l9 ^ ^ e „ Cam bridge Anthropology 9:3, 1-19.

^ZT^TZ^ •«- - — * *—• ““

The Join* M,h of^eohon. Be*e,ey CP—*

Jay 0 L" S S 1942. MoMtfrt, Ujjain (Vijay—

Grantbntala). Bbavnagar (Yasbovijaya laina

1954. Holy Abu. Trans. u.r.

Granthamala). shatrunjay Giriraj Darshan in Sculptures and

Kanchansagaisun, Achary ^ Q^^ala).

Architecture. Kapadwanj * Canonical Literature of the

Kapadia, Hitalal Rasikdas. 1941. A History j

Jainas. Surat (the author). _ Tirth . dhdmo . Abmedabad (Pramila

Kuruva, Caula. 1986. Gujarat na Jam Tirth dham

Publishers).

285

284

THE CLEVER ADULTERESS AND THE HUNGRY MONK

Law, B.C. 1939. “Studies in the Vividha-Tirtha-Kalpa,” in Jaina Antiquary rV:4,
109-123.

Majumdar, A.K. 1956. Chaulukyas of Gujarat. Bombay (Bharatiya Vidya
Bhavan).

McCormick, Thomas. Forthcoming. “The Jaina Monk as Center of Pilgrimage.”
In E. Alan Morinis and Robert H. Stoddard (eds.). Sacred Places, Sacred
Spaces: The Geography of Pilgrimage.

Merutuhga. 1899-1901. The Prabandhacintamani. Trans. C.H. Tawney. Calcutta
(Asiatic Society).

Monier-Williams, M. 1899. A Sanskrit-English Dictionary. Oxford (Oxford
University Press).

Norton, Ann Wood. 1981. The Jain Samavasarana. Unpublished Ph.D.
dissertation, Department of Fine Arts, New York University.

Ratna Prabha Vijaya, Muni. 1941. “Late Seth Mansukhbhai Bhagubhai,” in his
Sramana Bhagavan Mahavira , Vol. I, Part I, 1-22. Ahmedabad (Grantha
Prakasaka Sabha).

Sandesara, Bhogilal J. 1953. Literary Circle ofMahamatya Vastupala. Bombay
(Singhi Jain Shastxa Siksapith and Bharatiya Vidya Bhavan).

Saurastra Tirth Sahgh Ydtra. 1939. Jamnagar (Jamnagar Jain Osval Volunteer
Core).

Shah, Umakant P. 1955. Studies in Jaina Art. Banaras (Jaina Cultural Research
Society).

_. 1987. Jaina-Rupa-Mandana, Vol. I. New Delhi (Abhinav).

Shanta, N. 1985. La voie jaina. Paris (OJE.I.L.).

Sheth, Pandit Hargovinddas T. 1963. Paia-sadda-mahannavo. Second edition.
Banaras (Prakrit Text Society 7).

Stevenson, Mrs. Sinclair [Margaret]. 1915. The Heart of Jainism. London
(Oxford University Press).

SuSTlsuri, Acarya Vi jay. 1975. Cha’ri Palit (Palta) Tirthydtra Sahgh ni
Mahatta. Ed. Upadhyaya Candan Vijay and Upadhyaya Vmod Vijay. Botad
(Sri Jnanopasak Samiti).

TriputI Mah2r5j (Munis DarSan Vijay, Jnan Vijay, and Nyay Vijay). 1952. Jain
Parampara no Itihas. Ahmedabad (Sri Caritra Smarak Grantham ala 51).

Weber, Albert. 1901. “The Satrunjaya Mahatmyam.” Ed. James Burgess, tr.
Krishna Sastri Godbole. In Indian Antiquary 30, 239-251, 288-308.

Williams, R. 1963. Jaina Yoga. London (Oxford University Press).

286

TWELVE CHAPTERS FROM THE GUIDEBOOK

Appendix 1

Jinaprabhasuri CE in the village of Mohilvadi in Gujarat in

Jinaprabhasuri was bom around 12 • ’ name was Subhatapala. Gujarat

a family of the Srimall merchant caste. Hi ^ 13th century did the

at that time was still under Hindu rule; n«^ ^ Tughlak Sultan of Delhi
last Hindu dynasty fall to the army o $ V etambara Jaina sadhu at the age of

Subhatapala took diksa (mendicant Gaccha , and was given the name

8 from Jinasimhasuri, lea** of ^^^asuri, and in 1284 he became

—o—. -•« - - 1333 -

thereafter. 1 , first Quarter of the 14th century was

Jinaprabhasuri travelled widely, even o ^ ^ ^ course of his travels he

a time of great social change an u laces and centers which he visited. These

wrote small treatises on die Jau»P ^Ztirthakalpa also known as the Kalpapra-

evcntually were compiled to form the were composed between

dipa. The colophons to f ^ different chapters varied, as will

1308 and 1333 (Code 1953:4445)In some cases he used other
be seen from the colophons of the chap ^ ^ he copied down the oral traditions
written sources (see chapters 1, 2, ), Qne case his description is based on

concerning a place (chapters 5, 26 X # yariety of source s (chapter 8). His

popular songs (chapter 27) and in som ^ ^ rf uddaya Hill outside of

descriptions of Anahillavada Pattana personal experience. He also

Ayodllya’in chapter 49 both sound ^^“verbS, as in the case of the
incorporated texts by other, “ * 0 ^ Dh armaghosasuri. As befits a compendium

•‘AstapadaMahatlrthaKalpa (chapt ) . the Vividhatirthakalpa ** v*

Sanskrit and some m Prakn , descrintive account,

also used the three genres of hymn, o ^ ^ ^ & member of court of the Tughlak
Jinaprabhasuri spent the last years when the latter shifted his capital

Sultan Mahammad Shah. He a^omp^ * na prabhasuri was honored by the sultan m
from Delhi to Daulatabad in the De ^ \ e Bha ttaraka Sam, and the sultan also
Daulatabad in 1332; he was given a resid , ^ ^ ^ time the Sultan

constructed a meditation hall an a em another time granted the right o

also arranged for Jaina laity Svetambara and Digambara Jaxnas^

Akbar . 6

— »*■ *- » *■ (1 ” 8lU - 13) -

287

TWELVE CHAPTERS FROM THE GUIDEBOOK

rm CLEVER adulteress AND the hungry monk

^ S'* 6 ' h '”' '• 3 ' *• ». »d 24 „e in Smbiu nd ^

gN* h jJ,“•»««. on to.

5. See VTK, ch. 51. 3

Wa»y: a*, for «mpltT“c,!Tof HOTnTdT- ?*" = "‘" Ki in lnd, m

“ IuitJ ’" **■« *-*■ ° f “

Appendix 2

Pilgrimage, sacred geography and cosmography in the Jain* T ,• •

The patterns and networks of oil<™ Tradltlon

way in which the members of “ nStitUte one

chapters translated here, the tirthas Cnil™ ^ their umverec - As is seen in the
sites that from an outside perspective fcWjn tb^ ^ ^ ^ V6t5mbara Jaina s include
cosmography, but are here nTLinguished as such 9 ^7°^ of S^grtsphy and

Giranara, Sankhesvara, Anahillavada Arbuda ’ S ° mC u ° f * e sites — Satrunjaya,
^dra, and Jinaprabhasuri’s accoums 7 ^ ^pi/of
Astapada is geographically locatable as the Jain ^ T®*** ,he * P laces himself.
Himalayas; but a reading of the desertions <JT s ?T ° f MoUDt ***« hr the
as understood by the Jainas only slight overland 77 * 0WB *« * e ffrtfcz

geographers. With NandTsvaradvip^ c Wv h mountain known by modem

^Phy. Jaina cosmography posits a series of chcrtTc “ 1116 ” ain ° f Cosm °-

the axial Mount Meru; Nandliwaradvzpa is L seventh' ^ “ d ° CeanS centcred ™
Medieval and contemporarv Ju ^ ^tinents.

depictions of five major pilgrimage SaCICd geograph y ^art with

flST ^ G ^ a (^otnt “ii^r^d ? ^ ***■ 1,1686 «

(Arbuda) m southern Rajasthan, Sammeta R ^ ) ln ^rashtra, Abu

Himalayas. All of these are mountains ^ 31111 A ^P ada « the

events m the life of the first Jina or Tirthahkarfof th” ^ associated with

Rsabhanatha), Giranara with the life of AelS r! ^ a8e ’ Adin5tha ’ known as
is the site of the final fiberarion 7 Sammeta Sikhara

descriptions of these tfr^s hi LZ3 £If ° f *«• ™«e - many

Paintings, scrolls, and sculpture. This framlw^TV^ y “* fret i uen % depicted in

geography, and the „>*«, saearbyawS ** >*2

the number oftentimes is greater tlm five p - ^ pahea tirthis , even though

jmh.,- For ™ p!s . *. %£££ ^ No^TS "»S

Kambor, Taranga, Simandhar Svami in MehsJf CaiUp ’ Metrana ’ Bhildi,

and Pansw (Dosi 1981:38-57)- „d (“I'rf ?'S"™*' Gambh “- Bh °y“i-

Mujpnr. Vadgan, »„ U paiyala , &»».

famous brSuso of '' S "“" >,te “ •"

Peei y due to the images (munis) enshrined

within the temples, these tirthas are visited only by those Jainas who permit image
worship, the Murtipujaka branch of the Svetambaras. But tirtha has a broader
connotation within Jainism than just a pilgrimage place. Jaina authors distinguish between
immobile ( sthavara ) tirthas , such as the places described by Jinaprabhasuri, and mobile
( jahgama ) tirthas, in particular Jaina monks and nuns. Thup pilgrimage to one's
mendicant guru is as popular as pilgrimage to a place, and pilgrimage among the
Sthanakavasis and Terapanthis is restricted to pilgrimage to mendicants. 3 Jaina authors
further distinguish between spiritual ( bhava) tirthas such as the teachings of the Jina and
the Jaina scriptures, and physical ( dravya ) tirthas such as those described here. 4 Most
pilgrimage is performed by small groups of either family members or neighbors. Such a
pilgrimage might be a one-day visit to a nearby temple, the annual three-day darsana of
all the temples in Patan on the first three days of the new year, a four or five day trip to
Satrunjaya and nearby pahea tirthis , or a several week long bus tour of the major
tirthas of North India. Jaina mendicants are not allowed to reside permanently in any
one place, but must always spend eight months of the year on the move. The travel of
the mendicants can be seen as lifelong pilgrimage.

Jainas for many centuries have also performed large congregational pilgrimages,
known as cha'ri palaka sahghas (“congregations which uphold the six -rfs”). These
most frequently occur at the end of the four month rainy season retreat ( caturmasa ,
comdsu), during which the mendicants must stay in one place. Oftentimes at the
beginning of their eight months of wandering, the mendicants will travel to an important
tirtha, accompanied by a large group of lay persons. For the duration of the pilgrimage
the laity take temporary vows to observe six mendicant-like restrictions: (1) eating only
once a day; (2) sleeping on the ground; (3) walking barefoot (or at least on foot); (4)
having deep faith in Jainism; (5) avoidance of‘living’ food, i.e. food the eating of which
involves much karmic harm ; and (6) celibacy. The restrictions are summarized in a
Sanskrit verse, where each provision ends in -rf; hence they are known as the six rfs.’ 5

In addition, there are six duties (kartavya) incumbent upon each pilgrim: (1) gifting,
(2) austerities, (3) wearing pure clothes, (4) playing devotional music, (5) singing hymns,
and (6) offering reverence ( bhakti ) in the temples visited. 6

Such a group pilgrimage is usually sponsored by a wealthy layman, who upon the
successful completion of the pilgrimage receives the title of sahgha-pati (congregation
leader), which then becomes the inherited family name of Sanghvi. A cha’ri palaka
sang ha might be a small undertaking of one day to a nearby pahea tirthi, or a large
undertaking to a major tirtha such as &atrunjaya or Abu by hundreds of mendicants and
thousands of laity lasting many weeks. 7

Notes

1. Another list is given by DosI (1955:45^48): Radhanpur, Vlramgam, Patan, Carup, and
Kambol.

2. See DosI (1955) for lists of the pahea tirthi of Saurashtra and Marwar, and Kuruva
(1986) for those of Ahmedabad (two sets), Kacch-Bhadresvar (two sets), Satrunjaya,
Baroda, and Gimar.

3. See McCormick (forthcoming).

4. See Susllsuri (1975).

5 Quoted by Susllsuri (1975:27). He does not give a source for this oft-cited verse.

288

289

the clever adulteress and the hungry monk

Su^tf I*-'**”*. ^-„o„a, and prcW.

r#~- Ah^brf to

Rama Prabha Vijaya <194118 22) a^S^] 1 "- a f”T- < ^'? la ”‘ “ 1939, see

z b * at “ ,e 1935 c ““ «• m «2‘ to

T- ~

Sed, Manetklbhai Mansukhbhai, betweeo 500,000 and OOO.OOO^T ““ “ P ”“'

Appendix 3

A Note on the translations

JrrtiL™ ;“ZeXT;tT ^-? r* k ^ *-

endeavored to make these taxations enable white “at the’^^Sf * yh %. IhttVt
translator's sin of improving upon the oiiiLs Half of th. K * **

prose and the other half in vpr«o- t u ® chapters translated are in

exception of chapter 18 This is ihe^" T 15 " 0 * 1 . '' ,1J of tbem !rto English prose with the

narrative bn. *££ o^a 'LS h °“ T **** "" ^ *- of

Eogbsh poem P»*a-hynm, and so I have tendered i, in th. ft™ 0 f „

only alimimdta^wl rfrt, ° f “ a hare « •«

explain most of the references in ti™n 'jtoliSL" &n“ P ”' i<l “ 1 “'1 no “ s •<>
resulted in the notes outweighing th ^ ® ^ explanation would have

minimal definition and pro^dTd' a^Tf ' ^ ^ 1 have ^ ven on] y a

learn more about the jlT ^ ** ^ <=“ * ader who -ntsto

290

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